Saturday, December 20, 2025

Contradictions in the Quran: A Theological and Textual Examination



Contradictions in the Quran: A Theological and Textual Examination

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

Muslims universally assert the divine origin of the Qur’an based on its claimed internal consistency. One of the primary verses used to support this view is Surah 4:82:

“Do they not then consider the Qur'an carefully? Had it been from other than Allah, they would surely have found therein much contradiction.” (Surah 4:82)

This verse offers a built-in falsification test: if contradictions are found, then the Qur’an cannot be from Allah. This paper critically engages with this claim by examining internal textual tension in Surah 4, specifically verses 78 and 79, which appear to provide mutually exclusive statements regarding the origin of evil. We assess whether these verses pass the Qur’an’s own test of divine consistency.

Textual Analysis of Surah 4:78–79

Verse 78: Evil Comes from Allah

“Wherever you may be, death will overtake you, even if you are in lofty towers. If some good befalls them, they say, ‘This is from Allah,’ but if evil befalls them, they say, ‘This is from you (O Prophet).’ Say: All things are from Allah...”
(Surah 4:78)

Here, the Qur’an affirms divine sovereignty over all occurrences, both good and evil, correcting the notion that the Prophet Muhammad could be blamed for calamities. The verse unequivocally states, “All things are from Allah,” which includes good and evil.

Verse 79: Evil Comes from the Human Soul

“Whatever good happens to you is from Allah, but whatever evil happens to you is from your own soul (nafs)...”
(Surah 4:79)

In direct succession, the Qur’an shifts focus, suggesting a moral responsibility framework in which evil results from human actions or choices. The implication is that evil originates not from Allah, but from the individual.

Apparent Contradiction: A Logical Breakdown

VerseStatementSource of Evil
Surah 4:78"All things are from Allah"Evil comes from Allah
Surah 4:79"Evil is from your own soul"Evil comes from man

This juxtaposition of statements—one attributing all occurrences (including evil) to Allah, and the other attributing evil to the individual—presents a clear textual tension. It is particularly striking that these verses are consecutive, intensifying the charge of inconsistency.

Exegetical Attempts by Muslim Scholars

Islamic scholars have long tried to reconcile this apparent contradiction through tafsir (Qur’anic interpretation). The general apologetic approach claims:

  • Verse 78 refers to God's decree (qadar)—that Allah allows or wills events to occur, including evil.

  • Verse 79 refers to the moral culpability of humans—suggesting that evil originates in human free will or sin, even if God permits it.

However, this attempt to harmonize the verses fails to address the explicit language. The phrase "all things are from Allah" leaves little room for distinguishing between passive permission and active authorship. If evil is ultimately willed or decreed by Allah, then the moral responsibility of man becomes secondary to divine authorship—contradicting the clear wording of verse 79.

Qur’an’s Own Standard Invalidated

By invoking Surah 4:82, the Qur’an invites scrutiny. If internal contradictions are a test for divine authenticity, then the discrepancy between Surah 4:78 and 4:79 is disqualifying. These verses represent:

  • Philosophical inconsistency on the origin of evil.

  • Logical contradiction regarding divine and human responsibility.

  • Theological incoherence in reconciling God’s sovereignty with human accountability.

Thus, the Qur’an fails its own test of divine origin. A perfect and omniscient God would not inspire such tension within two consecutive verses in a single chapter.

Conclusion: Self-Refutation of Divine Origin Claim

The Qur’an’s claim to divine origin is based heavily on its alleged internal consistency. Yet, when the text of Surah 4 is subjected to critical and honest examination, it fails the very standard it sets. The contradiction between verse 78 and verse 79 is not semantic, poetic, or interpretive—it is explicit, direct, and irreconcilable without resorting to theological gymnastics.

This leads to the logical conclusion that the Qur’an bears the marks of fallible human authorship rather than divine revelation. A book from God would not contradict itself, especially not in back-to-back verses within the same surah. The claim that “there is no discrepancy in the Qur’an” thus becomes not only unproven—but self-refuted.

Dr. Maxwell Shimba
Shimba Theological Institute


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The Veiling of Oppression: Women and Structural Misogyny in Islam



The Veiling of Oppression: Women and Structural Misogyny in Islam

Dr. Maxwell Shimba
Shimba Theological Institute, New York, NY

Abstract

This article examines the structural and theological underpinnings of women’s subjugation within Islam. Drawing upon primary Islamic texts—the Qur’an and Hadith—it demonstrates how misogynistic attitudes are embedded within the very foundation of the religion. While Muslim women across history and in contemporary societies continue to face oppression justified through these texts, many nevertheless defend such practices as expressions of faith. This paper seeks to highlight the tension between scriptural misogyny and women’s lived realities, arguing that what is often framed as “submission to God” is, in fact, submission to patriarchal structures sanctified through religion.

Introduction

The treatment of women in Islam remains a pressing subject in both academic and interfaith dialogue. While apologists attempt to portray Islam as a liberating force for women, the textual evidence from the Qur’an and Hadith reveals a persistent pattern of misogyny. The Qur’an and the canonical Hadith collections establish frameworks that subordinate women, strip them of agency, and justify violence against them. These prescriptions, rather than isolated aberrations, constitute systemic elements of Islamic theology and praxis.

Scriptural Foundations of Misogyny

Qur’an 4:34: The Divine Mandate of Domestic Violence

Qur’an 4:34 explicitly grants men authority over women, prescribing physical discipline when men “fear disobedience”:

“As to those women on whose part ye fear disloyalty and ill-conduct, admonish them, refuse to share their beds, and beat them.”1
This verse enshrines the idea of male guardianship (qiwāmah) and legitimizes violence as a divinely sanctioned disciplinary measure. Such a framework reduces women to subordinates under male control.

Women as Deficient in Intelligence and Religion

In Ṣaḥīḥ al-Bukhārī (no. 304), Muhammad declares that women are “deficient in intelligence and religion.”2 This teaching has been used for centuries to justify restrictions on women’s roles in law, education, and leadership. It not only delegitimizes women’s intellectual capacity but also frames their spirituality as inherently inferior.

Women as the Majority in Hell

The Hadith further depict women as morally and spiritually defective. In Ṣaḥīḥ al-Bukhārī (no. 1052), Muhammad claims:

“I looked into Hell and saw that the majority of its inhabitants were women.”3
This portrayal demonizes women collectively, casting them as morally culpable by nature and reinforcing patriarchal suspicion toward female autonomy.

Women Equated with Donkeys and Dogs

In Ṣaḥīḥ Muslim (no. 2742), Muhammad asserts that a woman, like a dog or a donkey, can nullify a man’s prayer if she passes in front of him.4 Such a statement not only dehumanizes women but situates them among animals considered ritually disruptive, underscoring their perceived impurity in the religious imagination of Islam.

Sociological Implications: Misogyny as Sacred Norm

These textual examples illustrate that misogyny is not incidental but structural within Islam. The Qur’an and Hadith provide theological scaffolding for patriarchal domination, which is then codified into Islamic jurisprudence (sharī‘ah). The result is a religious system that normalizes female subjugation, while socializing women themselves into defending this oppression under the guise of faith.

The Tragedy of Internalized Oppression

One of the most striking features of this dynamic is the internalization of subjugation by Muslim women themselves. As Leila Ahmed notes, Islamic gender norms create a “paradox of liberation and subjugation” where women may defend their very chains as symbols of piety.5 Submission is recast as virtue, and questioning oppression is framed as impiety. This internalization explains why many Muslim women continue to embrace practices that curtail their freedom, seeing them not as imposed restrictions but as divine mandates.

Conclusion

The evidence demonstrates that the subjugation of women in Islam is not merely a cultural artifact but a doctrinal reality rooted in foundational texts. The Qur’an and Hadith establish a pattern of misogyny that has shaped Muslim societies for centuries. While contemporary voices seek to reinterpret or mitigate these texts, the underlying problem remains: Islam was built upon the anxieties of a man who feared women’s independence, intelligence, and equality, and who cloaked his personal biases in divine authority. The tragedy is that generations of women have embraced these biases as faith, mistaking oppression for devotion and submission for spiritual virtue.

References

  1. Qur’an 4:34, translation by Abdullah Yusuf Ali.

  2. Ṣaḥīḥ al-Bukhārī, Book 6, Hadith 304.

  3. Ṣaḥīḥ al-Bukhārī, Book 29, Hadith 1052.

  4. Ṣaḥīḥ Muslim, Book 4, Hadith 2742.

  5. Ahmed, Leila. Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven: Yale University Press, 1992.


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God Speaks Through His Son: The Finality of Revelation in Christ



God Speaks Through His Son: The Finality of Revelation in Christ

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

The Epistle to the Hebrews affirms the supremacy and finality of divine revelation in Jesus Christ. Hebrews 1:1–2 establishes that while God once communicated through the prophets, His ultimate and decisive Word has come through His Son. This theological declaration directly challenges later claims of revelation through Muhammad, the Qur’an, or any other religious authority. This article argues that Jesus Christ is the seal of revelation, the sole Savior of humanity, and the definitive way to God.

Introduction

The question of divine revelation stands at the heart of theological inquiry. Who speaks for God, and how does God communicate His will to humanity? Hebrews 1:1–2 provides a definitive answer:

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds.” (Hebrews 1:1–2, KJV)

This passage establishes the eschatological finality of Christ’s revelation. God once spoke in fragments and shadows through the prophets, but in these last days, His speech is singular, ultimate, and complete in the person of His Son. Any claim to new or subsequent revelation—whether through Muhammad or the Qur’an—stands in contradiction to this apostolic testimony.

The Finality of Christ’s Revelation

The New Testament consistently portrays Jesus as the climactic and definitive revelation of God. The Johannine prologue affirms, “No one has ever seen God; the only begotten Son, who is in the bosom of the Father, He has made Him known” (John 1:18). Similarly, Colossians 1:15–17 declares that Christ is the “image of the invisible God,” through whom all things were created.

The author of Hebrews emphasizes that Jesus is not simply another prophet in succession but the Son—heir of all things, Creator of the worlds, and sustainer of the universe (Heb. 1:3). The prophets delivered God’s Word; Jesus is God’s Word made flesh (John 1:14). The distinction is absolute: Christ does not merely point to revelation—He is the revelation.

The early Church understood this clearly. Irenaeus of Lyons (2nd century) wrote, “In Christ, God has recapitulated all things… for He is Himself the Word of God made flesh” (Against Heresies, III.16.6). This means that nothing beyond Christ is needed, for all revelation converges in Him.

Jesus as the Seal of Revelation

Islam asserts that Muhammad is the “seal of the prophets” (Qur’an 33:40). Yet Scripture testifies that Jesus Himself is the true seal of divine revelation. Unlike Muhammad, who neither performed miracles to confirm his message nor fulfilled biblical prophecy, Jesus validated His authority through works of divine power: healing the sick, raising the dead, forgiving sins, and ultimately rising from the grave.

Athanasius argued in the On the Incarnation that the resurrection of Christ is the ultimate proof of divine truth: “The Word of God took flesh so that He might offer it for all and by rising again abolish death for all.” This victory over death marks Jesus, not Muhammad, as God’s final and decisive messenger.

The resurrection is God’s seal upon Christ’s revelation. As Augustine declared, “In the resurrection of our Lord, the faith of the gospel has received its sure foundation” (Sermon 229N). The empty tomb testifies that Christ, not Muhammad, is the living voice of God.

Jesus as the Only Savior

The apostolic kerygma is uncompromising: salvation is found in Christ alone. Acts 4:12 proclaims, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” Jesus Himself declared, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).

This exclusivity is not arrogance but divine necessity. Only the incarnate Son, who is both God and man, can reconcile humanity to the Father. No prophet, angel, or religious leader can accomplish redemption apart from Christ’s atoning death and resurrection.

Cyril of Alexandria emphasized this in his Christological writings: “It was not possible that through another, but only through the Son Himself, reconciliation with the Father should be made.”

Jesus as the True Religion

Islam defines itself as dīn (the way, the religion). Yet Christianity proclaims that Jesus Himself is “the Way.” Religion is not found in a system of laws or rituals but in the person of Christ. As Origen observed, “We may call Him our religion, for whatever we do in the service of God is through Him” (Contra Celsum, II.9).

Therefore, to follow Jesus is not to follow one religion among many but to embrace the fullness of divine truth. To substitute Muhammad or the Qur’an in His place is to abandon the very revelation of God in these last days.

Conclusion

Hebrews 1:1–2 compels the world to recognize that God has spoken definitively through His Son. Jesus Christ is the final Word, the true seal of revelation, the only Savior, and the living way to the Father. Muhammad, the Qur’an, and Islam offer no new truth but stand in contradiction to God’s completed revelation.

The testimony of Scripture and the witness of the Church Fathers are united: listen to Jesus. He is God’s last Word to the world, and in Him alone is eternal life.

References

  • Athanasius. On the Incarnation.

  • Augustine. Sermons.

  • Cyril of Alexandria. On the Unity of Christ.

  • Irenaeus of Lyons. Against Heresies.

  • Origen. Contra Celsum.

  • The Holy Bible, King James Version.


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The Qur’an: Incomplete Revelation or Twisted Text?



The Qur’an: Incomplete Revelation or Twisted Text?

By Dr. Maxwell Shimba – Shimba Theological Institute

Introduction

The Muslim claim that the Qur’an is the final, perfect, and preserved word of God is central to Islamic theology. Yet when one examines Islamic sources themselves, contradictions and weaknesses emerge that cast doubt on this bold claim. One such troubling reality is that Muhammad himself forgot verses of the Qur’an—as explicitly recorded in Sahih al-Bukhari 5038. If the very recipient of the revelation could forget verses, how can we be confident that nothing essential was lost, altered, or corrupted during transmission?

This debate article challenges the authenticity and completeness of the Qur’an by drawing upon both Islamic traditions and logical inquiry, while also asking critical questions that Muslim scholars rarely answer with clarity.

The Prophet Who Forgot Revelation

According to Sahih al-Bukhari 5038, Aisha narrates that Muhammad heard a man reciting the Qur’an at night and responded:

“May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such-and-such Suras, which I was caused to forget.”

This raises fundamental questions:

  1. If Muhammad forgot verses until reminded by others, how many verses were permanently lost because nobody reminded him?

  2. If God’s word is eternal and perfect, why would the prophet of Islam forget it at all? Was revelation not safeguarded by God?

  3. How reliable is the Qur’an if its earliest guardian was a fallible man prone to forgetting the very words he claimed to receive from heaven?

Missing Verses and the Doctrine of Abrogation

The problem of missing verses is compounded by the Islamic doctrine of naskh (abrogation), where one verse cancels or replaces another. The Qur’an itself admits this phenomenon:

“We do not abrogate a verse or cause it to be forgotten except that We bring forth one better than it or similar to it…” (Qur’an 2:106).

This verse is alarming:

  • If verses were “caused to be forgotten,” does that not imply the Qur’an is incomplete?

  • If God replaced verses with “better ones,” then were the original verses imperfect?

  • How can Muslims insist on “perfect preservation” when the text itself admits deletion and replacement?

The Problem of Multiple Codices

Historical records affirm that different versions of the Qur’an existed. The most famous example is the collection under Caliph Uthman, who burned competing manuscripts to enforce a standardized version. This leads to further troubling questions:

  • What was in the codices that Uthman destroyed?

  • If the Qur’an was perfectly preserved, why was there disagreement among early Muslims about its content?

  • Why do surviving non-Uthmanic readings (e.g., Ibn Mas‘ud’s mushaf without Surah al-Fatiha and Surah al-Falaq/al-Nas) contradict the claim of a uniform Qur’an?

Twisted and Contradictory Verses

Beyond missing verses, many Qur’anic passages exhibit contradictions and internal inconsistencies:

  • Creation Accounts: Was man created from water (21:30), clay (15:26), dust (3:59), or nothing (19:67)?

  • Alcohol: First permitted (16:67), then discouraged (4:43), and finally forbidden (5:90). Which is God’s eternal word?

  • Peace or Violence? Early Meccan verses preach tolerance (109:6), while later Medinan verses command warfare against unbelievers (9:5). Was God changing His mind, or were the verses tailored for political expedience?

These contradictions suggest not a divine book, but a text shaped by changing circumstances, reflecting human adaptation rather than eternal revelation.

Scholarly Challenges for Muslims

The Qur’an’s claim of incorruptibility (Qur’an 15:9) collapses under its own historical and textual weight. Thus, I pose the following academic questions to my Muslim interlocutors:

  1. If Muhammad forgot verses, how can Muslims claim perfect preservation?

  2. If Uthman destroyed variant manuscripts, how do we know today’s Qur’an reflects the original?

  3. If verses were abrogated, why are they still recited in the mushaf if they are no longer valid?

  4. If contradictions exist, how can the Qur’an be the flawless word of God?

  5. If “Satanic Verses” (referenced in Islamic tradition) infiltrated revelation temporarily, how can Muslims assure us that other satanic intrusions did not survive?

Conclusion

The Qur’an presents itself as the uncorrupted, final word of God. Yet its own sources confess forgotten verses, abrogations, destroyed manuscripts, contradictions, and missing content. These are not trivial problems; they strike at the very foundation of Islamic theology. If the transmission of revelation depended on a man who admitted to forgetting verses, and if later caliphs had to enforce a uniform text by fire, then the integrity of the Qur’an cannot be guaranteed.

In contrast, the Bible—written by over 40 authors across centuries, cultures, and languages—remains consistent in its core message and has survived the test of history with thousands of manuscripts verifying its content. The Qur’an’s claim of superiority is therefore not only unproven but also deeply flawed.

📖 By Dr. Maxwell Shimba, Shimba Theological Institute


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Was Allah a “Flat-Earther”? A Scholarly Reflection on Qur’an 15:19 and Ancient Cosmology



Was Allah a “Flat-Earther”? A Scholarly Reflection on Qur’an 15:19 and Ancient Cosmology

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This article critically examines Qur’an 15:19, which states, “And the earth We have spread out, and placed therein firm mountains, and caused to grow therein all things in due proportion.” Classical Islamic exegesis frequently interpreted this verse literally, envisioning the earth as a flat expanse stabilized by mountains. Such interpretations reflect the cosmological assumptions of late antiquity, paralleling Mesopotamian and biblical imagery. However, this worldview is irreconcilable with modern scientific knowledge of a spherical earth governed by gravitational forces. This paper situates Qur’an 15:19 within its exegetical and historical contexts, compares it with neighboring cosmologies, and explores its implications for theology and interpretation.

Introduction

Qur’an 15:19 reads:

“And the earth We have spread out, and placed therein firm mountains, and caused to grow therein all things in due proportion.”

The expression madadnāhā (“We have spread it out”) has been widely understood by classical exegetes as describing the earth in flat, expansive terms. Such language provokes critical questions regarding the Qur’an’s claim to divine omniscience: is this a phenomenological metaphor, or does it betray the human cultural horizon of its composition?

Classical Exegesis and the Flat Earth Conception

The major tafsīr authorities consistently interpreted the verse in line with a flat-earth cosmology:

  • Al-Ṭabarī (d. 923):

    وَالْأَرْضَ مَدَدْنَاهَا أي بسطناها على وجه الماء لتكون فراشاً للخلق.
    (“And the earth We have spread out” means: We stretched it out over the surface of the water so that it might be a resting place for creation.”)1

  • Al-Qurṭubī (d. 1273):

    مددناها: أي بسطناها، مثل مد الأديم.
    (“‘We have spread it out’: that is, We stretched it, like the stretching of a hide.”)2

  • Ibn Kathīr (d. 1373):

    أي بسطناها وقررناها وثبتناها بالجبال الرواسي.
    (“That is, We spread it out, established it, and fixed it with firm mountains.”)3

  • Al-Rāzī (d. 1210), in his Mafātīḥ al-Ghayb, acknowledges the plain sense of spreading as expansion but attempts to reconcile the imagery with philosophical reasoning, suggesting that even a spherical earth can be perceived as spread from the human vantage point.4

  • Al-Bayḍāwī (d. 1286) in his Anwār al-Tanzīl reinforces the traditional reading:

    مددناها: بسطناها طولاً وعرضاً.
    (“We spread it out: We extended it in length and breadth.”)5

  • Al-Suyūṭī (d. 1505), in al-Durr al-Manthūr, collects earlier reports affirming that the earth was stretched flat and anchored with mountains, citing early authorities such as Ibn ʿAbbās and Mujāhid.6

These authorities show a broad exegetical consensus: the earth was envisioned as a vast, flat expanse, stabilized by mountains.

Ancient Cosmology and Human Perception

The Qur’anic description mirrors the cosmological framework of the ancient Near East. Mesopotamian cosmology depicted the earth as a flat disc under a solid firmament; biblical texts likewise refer to the “pillars of the earth” (Job 9:6) and its immovable foundations (Psalm 104:5). For seventh-century Arabs, the earth appeared phenomenologically flat, and the Qur’an’s imagery corresponds with this perception.

The Conflict with Modern Science

Modern science establishes beyond dispute that the earth is spherical, rotating, and governed by gravity. The Qur’anic notion of a flat, spread-out earth anchored by mountains directly contradicts these findings.

Apologists often argue for metaphorical interpretation (earth spread for habitation) or attempt to reconcile the text with geology (mountains as stabilizers of tectonic plates). Yet, these interpretations impose anachronistic readings on the text, obscuring its historical meaning.

Theological and Hermeneutical Implications

The exegetical consensus that Qur’an 15:19 describes a flat earth raises theological questions. If the Qur’an is eternal and uncreated, why does it reflect seventh-century cosmology?

Two responses are possible:

  1. Allegorical Hermeneutics – Reinterpreting cosmological language as metaphorical or symbolic.

  2. Historical-Critical Realism – Recognizing the Qur’an as a document embedded in its historical context, reflecting human cultural limitations.

The former preserves theological inerrancy; the latter challenges claims of divine omniscience.

Comparative Biblical Cosmology

The Bible also reflects pre-scientific cosmology (e.g., Genesis 1:6-8’s firmament). However, Christian theology traditionally interprets such texts metaphorically. By contrast, modern Muslim apologists often insist the Qur’an is scientifically miraculous, leaving less interpretive flexibility.

Conclusion

Qur’an 15:19 reflects the cosmological assumptions of late antiquity, presenting the earth as a flat plain stabilized by mountains. While coherent in its historical context, this imagery is incompatible with modern scientific knowledge. The verse illustrates the challenge of reconciling ancient sacred cosmologies with contemporary understandings of the natural world.

References

Secondary Works

  • Wansbrough, J. Quranic Studies: Sources and Methods of Scriptural Interpretation. Oxford: Oxford University Press, 1977.

  • Watt, W. Montgomery. Bell’s Introduction to the Qur’an. Edinburgh: Edinburgh University Press, 1970.

  • Stökl Ben Ezra, D. Scriptural Cosmology in the Ancient Near East. Leiden: Brill, 2014.

  • Nasr, Seyyed Hossein. Science and Civilization in Islam. Cambridge: Harvard University Press, 1968.

Would you like me to add an appendix with a comparative table showing Qur’anic, Biblical, and Mesopotamian cosmology side by side (flat earth, mountains as pegs, firmament, etc.) to strengthen the comparative argument?

Footnotes

  1. Al-Ṭabarī, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān, Vol. 14, p. 12. ↩

  2. Al-Qurṭubī, Al-Jāmiʿ li-Aḥkām al-Qurʾān, Vol. 10, p. 99. ↩

  3. Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, Vol. 3, p. 532. ↩

  4. Al-Rāzī, Mafātīḥ al-Ghayb, Vol. 19, p. 145. ↩

  5. Al-Bayḍāwī, Anwār al-Tanzīl wa-Asrār al-Taʾwīl, Vol. 3, p. 85. ↩

  6. Al-Suyūṭī, al-Durr al-Manthūr fī al-Tafsīr bi’l-Maʾthūr, Vol. 4, p. 219. ↩

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Scientific Errors in the Quran: A Critical Examination



Scientific Errors in the Quran: A Critical Examination

Abstract

This article critically examines claims that the Quran contains scientifically accurate knowledge of natural phenomena. While some Muslim apologists assert that the Quran predicts modern scientific discoveries—from cosmology to embryology—analysis of key Quranic verses, classical exegesis, and contemporary science reveals inconsistencies. The findings demonstrate the importance of separating theological meaning from empirical science to preserve intellectual integrity.

1. Introduction

The Quran, central to Islamic faith, has often been interpreted by some scholars and apologists as containing references to advanced scientific knowledge. Claims include predictions of the Big Bang, planetary motion, human embryology, and cosmic phenomena. These claims are widely circulated online and in popular literature, sometimes accompanied by modern astronomical imagery, such as photographs from the Hubble Space Telescope.¹

However, many of these purported miracles arise from interpreting metaphorical or vague language in the Quran as literal scientific statements. Verses describing the sun, moon, stars, or cosmic events often reflect observational knowledge from the 7th century rather than empirical insight into modern physics or astronomy. Misreading poetic language as literal evidence conflates spiritual guidance with scientific fact.²

2. Linguistic Ambiguities and Misinterpretations

Several Quranic verses cited as evidence for scientific knowledge rely on ambiguous Arabic terms. For instance, the word falak in Surah 36:38 is often translated as “orbit” to imply heliocentric motion, but classical commentaries indicate it more accurately refers to a “course” or “swimming” across the sky.³ Similarly, the word yasbahuna, describing celestial motion, literally means “swim,” not rotate on an axis, contrary to some modern interpretations.⁴

Surah 55:37, describing the sky “becoming red like a rose,” illustrates the difficulty of translating metaphorical language. Translations vary widely: “red like ointment” (Yusuf Ali), “red like leather” (Shakir), or “burning oil” (Asad). These discrepancies demonstrate that the original Arabic is metaphorical, and projecting astronomical phenomena onto such verses is anachronistic.⁵

3. Cosmological Inaccuracies

Several Quranic statements contradict established scientific knowledge. Surah 18:86 describes the sun “setting in a muddy spring,” which conflicts with heliocentric astronomy.⁶ Verses suggesting celestial bodies travel in isolated orbits or rest in specific locations (Surah 36:38–40) reflect geocentric observation rather than modern astrophysics.⁷ Assertions that the Quran predicts the Big Bang rely on vague phrasing, such as “the heavens and the earth were joined together before We clove them asunder” (Surah 21:30), which can also be found in ancient mythologies and does not specify a scientific mechanism.⁸

Muslim claims linking Surah 55:37 to Hubble images of nebulae fail to account for context. The verse refers to eschatological events, not observable stars, and the “sky” encompasses the entire cosmos, not individual celestial objects.⁹

4. Biological Inaccuracies

Quranic descriptions of embryology (Surah 23:12–14) describe humans as being created from a “clinging clot,” which does not align with modern embryology or genetics.¹⁰ While some claim these verses anticipate embryology, they reflect pre-modern anatomical knowledge observable without microscopes. Interpreting these descriptions as miracles projects contemporary understanding onto ancient text rather than recognizing metaphorical or observational context.¹¹

5. Contextual and Interpretive Considerations

Many scientific claims stem from retroactive interpretation. Classical tafsir and reports from early scholars show these verses were understood literally in terms of appearance, not as scientific propositions. For instance, Muhammad is reported to have said the sun travels under the Throne of God (Bukhari vol.4, ch.54, no.441; al-Tabari vol.1, p.235), reflecting a geocentric worldview.¹²

Furthermore, the Quran frequently employs poetic or symbolic language. Verses about the sky or celestial bodies primarily communicate theological truths, such as divine power and order, rather than empirical facts. Conflating literary or observational language with precise scientific predictions undermines intellectual honesty.¹³

6. Implications and Scholarly Perspective

The Quran provides ethical and spiritual guidance but does not consistently align with modern science. Claims of scientific miracles often rely on ambiguous translations or selective examples. Scholars emphasize the importance of distinguishing theological meaning from empirical observation, preserving the integrity of both scripture and science.¹⁴

Faith offers guidance on morality, ethics, and purpose, while science investigates natural phenomena through observation and experimentation. Attempting to merge the two without critical analysis risks misinterpretation and intellectual confusion.¹⁵

7. Conclusion

A critical review shows multiple scientific inaccuracies in the Quran when compared with contemporary knowledge. Many claims of scientific miracles rely on ambiguous language, metaphorical expression, or post hoc analogies. While the Quran remains a profound spiritual text, it cannot reliably serve as a source of scientific authority.

True understanding comes from appreciating the Quran’s theological insights while relying on observation, experimentation, and critical thinking to study the natural world. Maintaining this balance preserves intellectual integrity and genuine faith.¹⁶

Bibliography

Quran Translations:

  1. Arberry, Arthur J. The Koran Interpreted. Macmillan Publishing Co., Inc., 1955.

  2. Dawood, N.J. The Koran. Penguin Books, 1956–1999.

  3. Pickthall, M.M. The Meaning of the Glorious Koran. Dar al-Islamiyya, Kuwait, n.d.

  4. Shakir, M.H. The Qur’an. Tahrike Tarsile Qur’an, Inc., 12th U.S. Edition, 2001.

  5. Yusuf Ali, Abdullah. The Holy Qur’an: English Translation of the Meanings and Commentary. Revised by Presidency of Islamic Researches, IFTA, 1410 A.H.

Tafsir and Hadith References:
6. Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. Vol.4, Ch.54, No.441.
7. Al-Tabari, Muhammad ibn Jarir. The History of al-Tabari. Ehsan Yar-Shater, ed., SUNY Press, 1989–.

Academic References:
8. Katz, Jochen. “Answering Islam: Scientific Errors in the Quran.” http://www.answering-islam.org
9. Campbell, William. The Quran and the Bible in the Light of History and Science. Arab World Ministries, 2002.
10. Paterson, Alastair M. Is the Lifecycle of the Universe Foretold in the Qur’an? PDF, 2000.


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Reclaiming a Biblical Psychology: Foundations for a Christian Counseling Worldview



CHAPTER 2: RECLAIMING A BIBLICAL PSYCHOLOGY: FOUNDATIONS FOR A CHRISTIAN COUNSELING WORLDVIEW

Introduction: The Necessity of a Theological Anthropology

Beloved colleagues in the sacred science of soul care, allow me to speak to you not merely as a fellow practitioner but as a pastor-theologian, as one who labors beside you in the great work of reordering the disordered human condition. As we enter Chapter 2 of this professional handbook, we engage the critical task of reclaiming a biblical psychology—not as an optional supplement to our work but as its very foundation.

We must begin with what theologians call theological anthropology, the biblical doctrine of human nature. For the Christian counselor, anthropology is always theology, and theology is always anthropology. To speak of the human person is to speak of the God who created the human person. To speak of dysfunction is to speak of the Fall. To speak of restoration is to speak of Christ. There is no such thing as a neutral or purely secular psychology because there is no such thing as a neutral or purely secular human person.

The very word “psychology” comes from psyche (soul) and logos (study). How can we study the soul—an entity created by God, sustained by God, accountable to God, redeemed by God, and destined to return to God—without rooting our understanding directly in the revelation of God? For secularists to attempt this is philosophical folly; for Christians to accept this is pastoral malpractice.

Charles Allen was correct when he wrote that the central purpose of Scripture is to adjust the mind and soul of humanity. The Christian counselor must accept this as the governing truth of the profession. Because of Adam’s rebellion in Genesis 3, the mind of every human being is born in distortion and misalignment. Psalm 51:5 reveals that we are “brought forth in iniquity,” and Romans 5:12 teaches that through one man’s sin, death and disorder entered all creation. This means the human being does not arrive in the world already calibrated toward righteousness but rather in a state of psychological and spiritual maladjustment.

This is not an insult to the human person. It is an accurate diagnosis. The Fall introduced into humanity not merely moral corruption but mental disintegration—a fragmentation of purpose, identity, cognition, desire, and emotional equilibrium. Thus, Christian counseling is the deliberate attempt to gather the scattered pieces of the human interior—mind, emotions, will, imagination, affections—and recalibrate them according to the Creator’s original design.

This chapter will therefore establish:

  1. The proper order of human operation under God.

  2. The necessity of grounding psychology in special revelation.

  3. The impossibility of value-neutral counseling.

  4. The role of spiritual formation in psychological healing.

  5. The need for discernment between natural, spiritual, sinful, and situational causes of dysfunction.

  6. The biblical worldview that must anchor every counseling encounter.

Let us now take each of these in turn.

I. The Proper Order of Operation: Creator as Source

Christian psychology begins with the Creator, not the creature. Human beings are not freelancing biological accidents but intentional, purpose-designed image-bearers. Genesis 1:26–27 reveals that the human person is made imago Dei—in the image and likeness of God. This means our identity, purpose, and internal structure flow from Him. Our mind is patterned after His mind. Our emotions are patterned after His affections. Our will is patterned after His sovereign will. To study human functioning apart from God is to attempt to understand a reflection without examining its source.

A. Purpose Comes from God

Purpose is not self-generated; it is God-given. Human beings do not have the authority to define what health, maturity, or functional living look like. God defines these in His Word. Thus, psychological health is measured not by self-actualization but by God-alignment.

B. Dysfunction Comes From Departure

The very essence of dysfunction is departure from divine design. When the heart turns from God, when the mind rejects truth, when the will refuses obedience, when the emotions exalt the self, when desires are disordered—psychological fragmentation is the natural and inevitable result.

C. Regenerate Believers Still Need Renewal

Although salvation is instantaneous, sanctification is progressive. Many Christians remain psychologically dysfunctional because their minds are still operating according to the old patterns of the flesh. Romans 12:2 commands, “Be transformed by the renewing of your mind.” This implies a process of re-education, reconditioning, and reorientation toward the mind of Christ (1 Cor. 2:16).

Thus, the Christian counselor is not merely facilitating change but guiding the believer through the sanctifying process of recovery from the Fall.

II. Revelation: The Dual Lenses of General and Special

Any robust biblical psychology must respect Scripture’s bifurcation of revelation.

A. General Revelation: Descriptive but Limited

General revelation includes creation, conscience, reason, and the observable world. In counseling, this includes:

  • psychological research

  • empirical data

  • medical findings

  • neurological studies

  • behavioral observations

  • sociological patterns

These tools are good gifts from God. They offer clarity about what is wrong. They describe the symptoms of the Fall. But general revelation cannot tell us:

  • why humans exist

  • why they suffer

  • why they make destructive choices

  • what their purpose is

  • what their value is

  • what the standard of health is

  • how the soul is restored

General revelation is descriptive, not prescriptive. It is diagnostic, not redemptive.

B. Special Revelation: Prescriptive, Authoritative, Redemptive

Special revelation—Scripture, Jesus Christ, and the Spirit’s witness—gives meaning to general revelation. It gives purpose, direction, and interpretive authority. It tells us not only what humans do but what humans are, not only what they feel but what they ought to feel, not only how they behave but how they must behave in alignment with God.

Thus the Christian counselor must interpret all empirical data through Scripture, never interpreting Scripture through empirical data.

III. Worldview, Values, and the Myth of Neutrality

One of the most important realities in Christian counseling is this:

There is no such thing as value-free counseling.

Every counselor operates from a worldview: a set of ultimate beliefs about reality, morality, identity, and purpose. Secular therapists may claim neutrality, but this is a philosophical impossibility. The secular counselor who claims to be “non-religious” is in fact practicing a religion:

  • the religion of secular humanism

  • the religion of materialism

  • the religion of self-defined morality

  • the religion of expressive individualism

A. Every Counseling System Has:

  1. A doctrine of the human person

  2. A doctrine of health

  3. A doctrine of brokenness

  4. A doctrine of healing

These four doctrines are inherently theological. Therefore, the Christian counselor must never hide biblical values. Transparency is not only ethical—it is essential.

B. Informed Consent Honors the Client

Christian counselors must openly disclose their biblical worldview and framework. This is not coercion; it is honesty.

C. Concealed Values Create Manipulation

Failure to disclose values results in uninformed consent, an unethical practice where clients unknowingly receive counseling shaped by an undisclosed worldview.

Thus, Christian counseling is explicitly and intentionally Christ-centered, Bible-grounded, and Spirit-dependent.

IV. Assessment and Integration: The Spiritual Dimension of the Human Person

The Christian counselor must assess not only the client’s psychological state but also their spiritual history, beliefs, practices, and wounds. Avoiding spiritual issues is as irresponsible as ignoring trauma.

A. The Spiritual History Must Be Explored

Counselors should assess:

  • religious upbringing

  • experiences with spiritual authority

  • relationship with God

  • prayer life

  • theological beliefs

  • distortions of God’s character

  • spiritual abuse (if any)

  • church involvement

  • spiritual disciplines

  • doctrinal misunderstandings

These shape the client’s worldview and emotional life.

B. Counseling is Soul Shepherding

Christian counseling is not coercive evangelism, but it is soul shepherding—a pastoral ministry done professionally and ethically. We do not force but we guide, invite, and illuminate.

C. Research Affirms the Importance of Religion

Studies consistently show that religious belief is linked to:

  • higher resilience

  • lower depression

  • lower anxiety

  • greater marital stability

  • healthier identity formation

  • lower addiction rates

  • stronger social support systems

Thus, including faith in counseling is not only biblical—it is empirically supported.

V. Discerning the Battlefield: Truth, Lies, and the Spiritual War

Christian counselors must train themselves to identify the lie at the root of emotional, behavioral, or cognitive dysfunction. Jesus declared in John 8:32, “You shall know the truth, and the truth shall make you free.” Satan is described as “the father of lies” (John 8:44). Thus, counseling often becomes a battleground for truth.

A. Lies about Self

  • “I am worthless.”

  • “I am unlovable.”

  • “I cannot change.”

  • “God has abandoned me.”

B. Lies about God

  • “God is harsh.”

  • “God is indifferent.”

  • “God cannot forgive me.”

C. Lies about Others

  • “People cannot be trusted.”

  • “Everyone will hurt me.”

D. Lies about Reality

  • “My feelings are truth.”

  • “Autonomy is freedom.”

  • “My desires define my identity.”

The role of the Christian counselor is to help the client identify the lie, expose it, dethrone it, and replace it with biblical truth.

VI. Discernment Between Natural, Demonic, and Sin-Based Origins

Not every problem is demonic, but not every problem is natural either. Human dysfunction can arise from multiple sources, and wisdom requires distinguishing between them.

A. Natural Causes

  • neurological imbalances

  • trauma

  • medical illness

  • hormonal disruptions

  • stress physiology

Natural issues require medical care in addition to spiritual and psychological support.

B. Demonic Causes

Scripture gives numerous examples of demonic influence resulting in mental, emotional, and behavioral disturbance (e.g., Mark 5:1–20). The case of King Saul demonstrates this (1 Sam. 16:14). A secular counselor might diagnose depression and prescribe SSRIs. But Scripture tells us his primary tormentor was a spirit. Christian counselors must therefore remain spiritually sensitive.

C. Sin-Based Causes

Sin generates guilt, shame, estrangement, addiction, compulsions, and relational destruction. Many psychological struggles are rooted not in sickness but in rebellion, idolatry, unforgiveness, pride, or self-centeredness. The biblical counselor must gently but firmly guide the client to repentance.

VII. Toward a Synthesis: A Balanced Biblical Worldview

This chapter concludes not with finality but with open doors. The Christian counselor must hold in tension:

  • the natural and the spiritual

  • the descriptive and the prescriptive

  • the medical and the theological

  • the human and the divine

  • the empirical and the revelational

We treat the whole person because God created the whole person. We address emotions because God created emotions. We address thinking because God commands us to renew our minds. We address behavior because God calls us to obedience. We address the spirit because Christ redeems the spirit.

The Christian counselor is thus a theologian of the human soul, a shepherd of the inner life, a physician of the heart, and an ambassador of Christ’s reconciling power.


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He Who Has Seen Me Has Seen the Father



He Who Has Seen Me Has Seen the Father: The Confession of Christ’s Divinity

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The words of Jesus in John 14:9—“He who has seen Me has seen the Father”—are among the most profound Christological statements in all of Scripture. They are not the words of a mere prophet, teacher, or rabbi, but the very self-disclosure of God incarnate. These words affirm that in the person of Jesus Christ, the fullness of God is revealed. This article explores the theological depth of this confession, its biblical foundations, and its implications for faith and worship.

1. The Biblical Context of Jesus’ Confession

In John 14, Jesus is preparing His disciples for His departure. Philip, struggling to understand, pleads: “Lord, show us the Father, and it is enough for us” (John 14:8). Jesus responds with divine clarity: “Have I been with you so long, and you still do not know Me, Philip? Whoever has seen Me has seen the Father” (John 14:9).

This statement cannot be reduced to metaphor or symbolism. It is not merely saying that Jesus represents God’s values, but that He is the visible manifestation of the invisible God (Colossians 1:15). Jesus does not point beyond Himself to another; He reveals that to look upon Him is to behold the very nature of God.

2. Old Testament Foundations: The Invisible God Made Visible

Throughout the Old Testament, no one could see God and live (Exodus 33:20). God’s glory was concealed, His presence shrouded in cloud and fire. Yet the prophets spoke of a coming Messiah who would reveal God’s character in fullness (Isaiah 9:6, Micah 5:2).

The statement of Jesus fulfills this anticipation. In Christ, the invisible God becomes visible without mediation. John affirms this truth at the very beginning of his Gospel: “No one has ever seen God; the only begotten God, who is at the Father’s side, He has made Him known” (John 1:18). Jesus is not merely a messenger of God but God Himself in human flesh.

3. The Theological Implications of Jesus’ Words

a) Christ’s Equality with the Father

By declaring that seeing Him is seeing the Father, Jesus affirms ontological equality with God. This is a direct assertion of His divinity. No prophet, not even Moses or Elijah, could make such a claim. They bore witness to God; Christ embodies Him.

b) The Doctrine of the Trinity

This statement illuminates the mystery of the Trinity: one God in three persons—Father, Son, and Holy Spirit. While distinct in personhood, they are united in essence. Thus, to see Christ is not to see another god but to encounter God in His fullness.

c) The Exclusivity of Salvation in Christ

If Christ is the visible God, then He alone is the way to the Father (John 14:6). This negates pluralism and relativism. To reject Christ is to reject God Himself, for there is no knowledge of the Father apart from the Son.

4. Historical Witness of the Early Church

The early church fathers recognized John 14:9 as a central proof of Christ’s divinity. Athanasius, in his defense against Arianism, declared: “The Son is in the Father, and the Father in the Son, for the Son is the very image and radiance of the Father’s essence.” Likewise, Augustine argued: “When you see Christ, you see God, for the Father is in Him, and He is in the Father.”

The Nicene Creed (325 AD) echoes this truth by affirming that Jesus is “God from God, Light from Light, true God from true God, begotten, not made, of one essence with the Father.”

5. Practical Implications for Faith and Worship

If Jesus is the visible revelation of God, then:

  1. Worship of Jesus is Worship of God. To adore Christ is not idolatry but true worship, since He shares the divine essence.

  2. Knowing Jesus is Knowing God. The quest for God ends in Christ; He is the final and full revelation.

  3. Living in Christ is Living in the Father’s Presence. Believers, united with Christ through the Spirit, participate in the divine life of the Trinity.

Conclusion

The confession of Jesus in John 14:9 shatters all attempts to reduce Him to a mere prophet or moral teacher. His claim is divine, absolute, and exclusive. To see Christ is to see the Father, for He is God incarnate. This truth calls us to worship, surrender, and proclaim Him to the world.

Sermonic Exhortation

Beloved, hear the voice of Christ today: “He who has seen Me has seen the Father.”
This is not a suggestion but a declaration of His deity. If you want to know the Father, look to Jesus. If you want to see the glory of God, gaze upon Christ. If you desire eternal life, come to the One who is the way, the truth, and the life.

Therefore, let us worship Him, proclaim Him, and live in Him, for in Jesus Christ we see the face of God.

✝️ By Dr. Maxwell Shimba
Shimba Theological Institute


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Was Muhammad Demonically Influenced? A Critical Examination



Was Muhammad Demonically Influenced? A Critical Examination

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The question of Muhammad’s spiritual experiences has been debated for centuries. While Muslims hold him as the “Seal of the Prophets,” many early reports—including those from Islamic sources—raise serious questions about the origin of his revelations. This article critically examines the nature of Muhammad’s experiences, his own confessions of fear and confusion, and the moral consequences of his teachings, in light of biblical and historical evidence.

Muhammad’s Early Experiences: Poet or Possessed?

Islamic historical records state that when Muhammad first received “revelation” in the Cave of Hira, he was left terrified, trembling, and even contemplating suicide. The Qur’an itself records Muhammad’s accusers labeling him as majnun (possessed by jinn) and a poet:

  • “By your Lord’s grace, you are not mad [majnun].” (Qur’an 68:2)

  • “Or do they say, ‘He is possessed’ (majnun)? Nay, he has brought them the truth.” (Qur’an 23:70)

Sahih Hadith and the Sirah (biography of Muhammad) recount how Muhammad feared he was possessed when he first encountered the spirit in Hira. Ibn Ishaq, the earliest biographer of Muhammad, writes that Muhammad said:

“I thought I was possessed by a jinn, and I wished to throw myself down from a mountain.” (Ibn Ishaq, Sirat Rasul Allah, trans. Guillaume, p. 106)

The Manifestations: Convulsions, Snorting, and Foaming

The Hadith record peculiar physical symptoms when Muhammad received revelation. These include twitching, foaming at the mouth, and roaring like a camel. Sahih al-Bukhari narrates:

“Sometimes the revelation comes to me like the ringing of a bell… and sometimes the angel comes to me in the form of a man and talks to me and I grasp whatever he says.” (Sahih al-Bukhari, Vol. 1, Book 1, Hadith 2)

Another narration states:

“Revelation would descend upon him on an extremely cold day, and yet sweat would be dripping from his forehead.” (Sahih al-Bukhari, Vol. 1, Book 1, Hadith 2)

These symptoms bear closer resemblance to spirit possession described in the New Testament (cf. Mark 9:17–18) than to the orderly and peaceful communication between God and His prophets.

Moral Contradictions in Muhammad’s Life

If Muhammad was indeed sent by God, his life and teachings should align with divine holiness. However, troubling actions attributed to him include:

  1. Child Marriage – Marriage to Aisha, reportedly at age six, consummated at age nine (Sahih al-Bukhari, Vol. 7, Book 62, Hadith 64).

  2. Domestic Violence – Qur’an 4:34 permits men to “strike” their wives if they are disobedient.

  3. Contradiction of Prior Revelation – Muhammad affirmed the Torah and the Gospel (Qur’an 5:46–48), yet his teachings directly contradicted them, especially concerning the crucifixion of Jesus (Qur’an 4:157).

Would a holy God endorse such actions and contradictions?

The Biblical Warning: Another Gospel

The Apostle Paul warned against any “other gospel” preached, even by an angel:

“But even if we, or an angel from heaven, should preach a gospel contrary to the one we preached to you, let him be accursed.” (Galatians 1:8)

Muhammad’s teachings deny Christ’s divinity, crucifixion, and resurrection—all essential doctrines of salvation. By biblical standards, Muhammad introduced “another Jesus” and “another gospel” (2 Corinthians 11:4).

Conclusion

The evidence from the Qur’an, Hadith, and Sira shows Muhammad himself feared possession, while his physical manifestations resembled demonic influence. His moral life and teachings raise serious doubts about divine origin, especially when weighed against the holiness of God revealed in the Bible. For these reasons, Muhammad cannot be considered a true prophet of God. Instead, the biblical warning of deception through false prophets and false gospels appears directly relevant to his case.

References

  • The Qur’an (68:2; 23:70; 5:46–48; 4:157).

  • Ibn Ishaq. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah. Trans. A. Guillaume. Oxford University Press, 1955.

  • Sahih al-Bukhari. Vol. 1, Book 1, Hadith 2; Vol. 7, Book 62, Hadith 64.

  • The Holy Bible, King James Version.

  • Paul, Galatians 1:8; 2 Corinthians 11:4; Mark 9:17–18.

📖 Dr. Maxwell Shimba
Shimba Theological Institute


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ALLAH MAKES A MAJOR SCIENTIFIC AND GEOGRAPHICAL ERROR ABOUT THE SETTING/SINKING OF THE SUN

ALLAH MAKES A MAJOR SCIENTIFIC AND GEOGRAPHICAL ERROR ABOUT THE SETTING/SINKING OF THE SUN

Dear reader,

Zul-Qarnain and the Setting of the Sun in Surah 18:85–86

Is it really true that the sun sets in a muddy or dark spring, or is the Qur’an mistaken, or is there another explanation? First, we will examine the plain meaning of Surah 18:85–86, and then we will examine the explanations and responses of some Muslims regarding this matter.

A Little Astronomy

It may not be widely known that the Islamic Abbasid rulers, Arabs, and Persians advanced greatly in astronomy, giving many stars their names, and even transcribed and corrected some of the astronomical charts of the Egyptian ruler Ptolemy (Ptolemy’s tables). However, the sun is many times larger than the entire earth, and the earth travels around the sun. The sun does not set in a muddy spring.

Who is Zul-Qarnain?

We have no evidence that Muhammad told anyone exactly who Zul-Qarnain was. Muslims have four different views:

  1. Alexander the Great (of Macedonia) – This is the most common Muslim view. Zul-Qarnain means “the one with two horns.” There is a fabricated myth saying that Alexander the Great was a god and had two ram’s horns growing from the sides of his head. Despite the fact that this was not true (and it would be difficult to find a battle helmet large enough), this story was known, and many Muslims assume that Allah in Surah 18 was referring to Alexander by this divine name.

  2. Cyrus I of Persia – Another view. His kingdom indeed consisted of two groups: the Medes and the Persians, but beyond that there is no evidence that the two horns refer to him.

  3. A Yemeni king who wore a battle helmet with two ram’s horns – A view held by some Muslims.

  4. An unknown man – The fourth view. However, it does not seem wise to provide explanations about people the speaker had never heard of.

Conclusion: It does not matter who Zul-Qarnain actually was. If he discovered that the sun sets in a muddy spring, and the sun does not set in a muddy spring, then this is false — regardless of the person Muhammad was referring to.

Surah 18 Ideas and Responses

Idea 1: The sun actually sets in a muddy spring!

For early Muslims, the Qur’an taught that this literally happens. The early Muslim historian al-Tabari, vol. 1 p.234, shows this. A second example:
“[Dhu al-Qarnaiyn] witnessed the setting of the sun in its resting place in a black, foul-smelling muddy spring.” (al-Tabari vol. 5 pp.173–174).
Dhu Qarnain is also found in al-Tabari vol. 1 p.371.

Another point connected to this: the earth rests on a large fish according to al-Tabari vol. 1 p.220 (839–923 A.D.).

Idea 2: The sun appeared to Alexander as setting in Lake Ithaca in Macedonia

This idea assumes Zul-Qarnain was Alexander and that Alexander was a good Muslim. This contradicts the fact that Alexander had a temple built for him. Also, Alexander went to conquer north and west of Ithaca — modern-day Albania.

Worse, the Greeks had settlements hundreds of miles west of Ithaca (Spain, Sicily, etc.) at least five hundred years before Alexander. What would make a very intelligent Greek think that the sun sets in a Macedonian lake when Greek ships traveled much farther west beyond Alexander’s country? Furthermore, Tertullian, in A Treatise on the Soul chapter 49 p.227, says that Aristotle, who lived around the same time, mentions a hero from the island of Sardinia far west of Macedonia but around the same latitude.

Idea 3: The “muddy spring” is the Atlantic Ocean

The Atlantic Ocean has no mud and is not black — it is blue-green. Also, it is not a spring but an ocean. The sun does not set in the ocean. More importantly, Alexander, Cyrus I of Persia, and Yemeni kings never traveled to the Atlantic Ocean, yet Surah 18:85–86 says Zul-Qarnain saw or witnessed this.

Any one of these points is enough to refute this idea, so why do Muslims suggest it? This shows how far they try to go to prove that Surah 18:1–2 is not in error. If Allah of Islam had this idea in the Qur’an, and Allah knew it was false, then this would be a lie. If the Allah of Islam did not know this fact, then he would lack knowledge and could not be all-knowing. If these verses did not come from the Allah of Islam, then the Qur’an would contain obvious errors, because it attributes this falsehood to Allah when it is not true. Of course, if the Islamic Allah is not real, and the true God is not the author of the Qur’an, then the Islamic Allah did not lie because he does not exist.

Idea 4: The “muddy spring” is where Cyrus I viewed the Black Sea

Even if Cyrus I traveled west of the eastern shore of the Black Sea, how would the sun appear to set in the Black Sea if he had already passed the eastern shore going south and east? We have no evidence that Cyrus ever traveled to the region including present-day Georgia, Armenia, Azerbaijan, etc., which lie east of the Black Sea.

A Muslim would have a slightly less weak argument if they said Cyrus saw the sun rise from the Black Sea, because he traveled to Greece. But the Qur’an speaks of sunset. Yet the Black Sea is not a spring, and everyone from the Egyptians to far-northern peoples knew the sun did not set in the Black Sea.

Idea 5: The “muddy spring” is where Cyrus I viewed the Aegean Sea

But the Persians knew the Athenians, Spartans (Greek origins), and other Greeks well. The Persians knew the Greeks were not on the other side of the sun.

Idea 6: The “muddy spring” is where the king viewed the Red Sea

The Yemenis (Sabaeans/Shebans) always knew the Abyssinians (Ethiopians) lived across the water. If they believed the sun set in the Red Sea, then Abyssinians would be the people on the other side of where the sun went.

Idea 7: The “muddy spring” is a metaphor for something else

If this was not literal but a metaphor for other things, then the Qur’an failed to explain that it was not real, and the idea was misleading. Above all, no one can say for sure what exactly it would symbolize.

There is nothing in the Qur’an showing this is not literal, and most early Muslims took it as literal fact. Since they understood the exact meaning from Muhammad’s followers, they were misled by Surah 18.

Idea 8: Muhammad was narrating a dream

This view does not know who Zul-Qarnain actually was. If Muhammad was narrating a dream, the sun could set anywhere he wanted it to. But even if one does not know which imaginary person is seeing a false thing, how can such a person teach us to believe the truth?

However, if someone said that he saw a certain man named ‘Ali doing miraculous things, and millions of people believed him for centuries — could he be called a liar if he forgot to tell them, “It was only my dream; I never actually saw Ali do that with my eyes”?

Conclusion

Regardless of whether Zul-Qarnain was Alexander the Great or someone else, the Qur’an states this as fact: that the sun sets in a muddy spring. Even people a thousand years before Muhammad knew the sun did not set at the western edge of Spain. This idea was not metaphorical because no early Muslim is known to have taken it as non-literal or interpreted it as a metaphor for something else, and all early Muslims believed the Qur’an was not written to deceive.

List of Qur’an Translation Books

  1. Arberry, Arthur J. The Koran Interpreted. Macmillian Publishing Co., Inc. 1955.

  2. Dawood, N.J. The Koran. Penguin Books. 1956–1999.

  3. Malik, Farooq-i-Azam. English Translation of the Meaning of AL-QUR’AN: The Guidance for Mankind. Institute of Islamic Knowledge. 1997.

  4. Pickthall, Mohammed Marmaduke. The Meaning of the Glorious Koran. Dar al-Islamiyya (Kuwait).

  5. Rodwell, J.M. The Koran. First Edition. Ivy Books, Ballantine Books. 1993.

  6. Shakir, M.H. The Qur’an. Tahrike Tarsile Qur’an, Inc. 12th U.S. Edition 2001.

  7. Sher Ali, Maulawi. The Holy Qur’an. Islam International Publications (Ahmadiyya) 1997.

  8. Yusuf ‘Ali, Abdullah. The Holy Qur-an: English translation of the meanings and Commentary. King Fahd Qur’an Printing Complex. 1410 A.H.

Other Reference Books

  • Encyclopaedia Britannica. Encyclopaedia Britannica, Inc. 1958.

  • The History of al-Tabari: An Annotated Translation. Ehsan Yar-Shater, General Editor. State University of New York Press 1989–

God bless you greatly.

It is I, Dr. Max Shimba,
Servant of Jesus Christ, our Great God and Savior. Titus 2:13

For Max Shimba Ministries Org
MAX SHIMBA MINISTRIES ORG ©2016. ALL RIGHTS RESERVED
Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.
March 22, 2016


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