Qur’an 10:92 Was Pharaoh drowned or not? Qur’an contradictions

Who was the first Muslim?Contradictions in the Qur’an

CONTRADICTIONS IN THE QUR'AN

 CONTRADICTIONS IN THE QUR'AN

INTRODUCTIONThe Quran, with its many ambiguous statements, is an ideal scripture to find contradictions. At the same time, its ambiguity provides a good opportunity for Muslims to find some explanation or the other to negate a contradiction. Some of the contradictions mentioned below might have already appeared on other Web Sites with slight variations.Though Muslim scholars emphasize on the need to understand the CONTEXT of every verse to understand its implication better, the job is easily said than done. The innumerable repetitions and frequent appearance of irrelevant verses make the CONTEXT-finding task indeed difficult. One would expect a scripture to be organized in some logical manner to enable people to understand it better. Unfortunately the Quran, often projected by Muslims as the FINAL TESTAMENT from God, fails in this criterion too.

1. Embryonic Sex Determination
    One of the references on human reproduction which Muslims often quote from the Quran is verse 53:45-46. This is interpreted as a reference to the determination of sex at the fertilization stage itself.  However, elsewhere, the Quran says that the sex of a developing embryo is determined well after the leech-like clot stage!
 

(53:45-46)   "That He did create the pairs - male and female from a sperm-drop* (nutfah) when lodged (in its place)"

(75:38-39)    "Was he not a drop of sperm emitted (in lowly form)? Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion. And of him He made the sexes, male and female" **

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    *      Note the conspicuous absence of ovum required for fertilization.
    **    This view is further supported by this Hadith: "When 42 nights have passed over the drop (nutfah), Allah sends an Angel to it, who shapes it and make its ears, eyes, skin, flesh and bones. Then he says, "O Lord, is it male or female?" and your Lord decides what He wishes" (Hadith, Muslim, Book 33, No. 6392)

2. Width of the Garden
    There is a clear discrepancy with reference to the width of the Paradise or Garden in the Quran. Verse 3:133 says that it is all the heavens (Samawath: plural) and the earth combined. Verse 57:21 says that the width is the (lower?) heaven (Sama: singular) and the earth combined.
 

(3:133)  ".... a Garden whose width is that (of the whole) of the heavens and the earth, prepared for the righteous,"

(57:21)  ".... a Garden (of Bliss), the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allah .... "

3. Who misleads people? Satan or Allah?
    According to verse 4:119-120, Satan (the rejected one) is the one who creates false desires and misleads people. Refer also 15:42. However, according to verse 16:93, it is God who leaves people astray as He wills! See also 4:78.
 

(4:119-120)  "I will mislead them, and I will create in them false desires....." (says Satan)   "Satan make them promises and creates in them false hopes...." (vouched by Allah)

(16:93)  "If Allah so willed, He could make you all one people. But He leaves straying whom He pleases and He guides whom He pleases ...."

4. Attitude towards unbelieving parents
    Al-Quran givens contradicting information as to what a believer should do when unbelieving parents and brothers insist on worshipping their gods. Verse 31:15 asks believers to keep company with unbelieving parents even if they insist (on following their religion?), but verse 9:23 asks believers not to take their fathers and brothers as protectors if they disbelieved!
 

(31:15)  "But if they strive (Jahada) to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration)..."

(9:23)  "O ye who believe! Take not protectors your fathers and your brothers if they love infidelity above faith: If any of you do so, they do wrong"

 
    These verses of course appear in different contexts. Apologists can argue that verse 9:23 is applicable only in the context of hostilities and not otherwise. Then we have to define what is hostility. We must not forget that many passages in the Quran reflect an hostile environment of fluctuating fortunes between believers and unbelievers. Since neither the Suras nor all the verses within Suras are arranged chronologically, the contexts of these `revelations' become that much difficult to understand. Interestingly, verse 31:15 also seems to appear in the context of `Striving' from the Unbelievers' side. Note the word `Jahada'!

5. Which enters the Paradise: Soul or Body or Both?
      After resurrection, it is the body (after reuniting with the soul?) which enters the Paradise. This has been emphasized throughout the Book. See verses 13:5, 17:98-99, 20:55, 34:7, 75:3-4. However verses 27-30 in Sura 89 state that it is the Soul (Nafs)* which enters the Garden!
 

(17:99)  "See they not that Allah who created the heavens and the earth has the power to create the like of them (anew)? ...."  (75:3-4)  "Does man think that We cannot assemble his bones? Nay we are able to to put together in perfect order the very tips of his fingers..."

(89:27-30)  (To the righteous soul will be said) "O (tho) soul, in (complete) rest and satisfaction! Come back thou to thy Lord - well pleased (thyself), and well-pleasing unto Him! Enter thou, thee among my Devotees! Yea, enter thou My Heaven!"  (31:28)  "Your creation and your rising (from the dead) are only as (the creation and the rising of) a single soul..."   (Pickthall)

 
    In Islam, the bliss in Paradise is not complete without the corporeal and sense pleasures. Otherwise, how can one drink Zanzabil (76:17), feel the moderate temperature (76:13), enjoy maidens (55:56) and drink honey and milk (47:16-17). These are all joys in state for the faithful.
    Yousuf Ali (note 6128 for verse 89:27-30) also says that it is the soul which enters the heaven, and not the gross body which perishes (His comment is contradictory to what verse 75:3-4 says!). Read verse 31:28 also. It says man's creation or resurrection is in no wise but as an individual soul*. Pickthall's translation (see box above) is more clear.
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    * Unlike in Vedic scriptures, the Quran does not clearly recognize the SOUL as a distinct entity from the BODY. The soul is often referred as a source of all inclinations and desires (3:61, 12:53). The Arabic word `Nafs' has been translated differently by different translators: as SOUL, MIND, SPIRIT and even as HEART! The word `Nafs' at times refers to the individual (12:53), sometimes to the Soul (6:93, 39:42), and sometimes to God Himself (6:12,54)!. Of particular interest is verse 21:35 which says "Every soul shall have a taste of death.... ". This verse could mean: (i) that the Soul gets a taste of death after separation from the body, as Yousuf Ali interprets or (ii) that the Individual gets a taste of death as it is generally implied on most occasions (3:61, 51:21). Those who are of the opinion that `Nafs' in 21:35 only mean the real Soul would then have to consider this verse as another contradiction to verses 39:42 and 89:27-30 which imply that the Soul is taken back by Allah, momentarily during sleep and decisively at death. Does it mean that the Soul has no death?

6. God needs man or man needs God?
    A very clear contradiction exists between verses 51:56 and 35:15. While the former verse says that God created Jinns and mankind for His own reasons (read also 67:2), the latter one says it is man who is in need of God! Read also 51:57.
 

(51:56)   "I have only created Jinns and men, that they may serve me" * (67:2)  "He who created Death and Life, that He may try which of you is the best in deed"

35:15   "O mankind! It is you that have need of God: but God is the One Free of all wants, worthy of all praise"

 
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    * Of interest in this regard is the popular (but probably fabricated) Hadith: "I was a secret treasure, and I created the creatures in order that I might be known" (*, *)

7. EVIL AND GOOD: Where do they come from?
    While one verse says that both Evil and Good issue from Allah, the very next verse says only Good comes from Allah!
 

(4:78)    ".... If some good befalls them, they say "This is from Allah". But if evil, they say "This is from thee" (O prophet). Say: "All things are from Allah....."*

(4:79)    "Whatever good, (O man!) happens to thee, is from Allah. But whatever evil happens to thee, is from thyself"

 
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    * Interestingly, the remainder of this verse goes like this: "But what has come to these people. That they fail to understand a single fact?" Can anyone understand what God says here? The fact that both Good and Evil are from Allah or only Good is from Allah?

8.  Who has to be blamed for BELIEF AND DISBELIEF ?
 

(6:12)    "It is they who have lost their own souls, that they will not believe"

(10:100)   "No soul can believe except by the will of Allah"

 
     No explanation required for this contradiction!

9. Who has to be blamed for the wrongs done?
    From verses 35:8, 16:93, 74:31, 2:142, we learn that it is Allah who has to be blamed for all the misguidance. While other verses hold man himself responsible for the wrongs done (30:9, 4:79).
 

(35:8)    "Allah leaves stray whom He wills and guides whom He wills"

(30:9)    "It was not Allah who wronged them, but they wronged their own souls"

 
 10. UNBELIEVERS: To be persecuted or forgiven?
     Verses 23:117 and 98:6 say that unbelievers will not prosper and are the worst of creatures!. Verse 9:29 also asks believers to fight those who do not believe in Allah, the Last Day, His rules and His religion of truth. But verse 45:14 says otherwise. Read also 16:128.
 

(9:29)  "Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth ....."

(45:14)    "Tell those who believe, to forgive those who do not hope for the Days of Allah; It is for Him to recompense (for good or evil) each people according to what they have earned"

     Apologists can argue that verse 9:29 was revealed in the context of war and 45:14 perhaps towards the end of hostilities. The fact is that the Quran does not specify what verses are applicable in the context of war and what is to be followed during other occasions. And also what rulings were for the past, what are for the present and what are for the future! God has unfortunately left everything to our discretion. Ironically, Apologists claim that the Quran contains solutions for the problems of the Past, Present and Future. There is little doubt that their claims is more emotional than factual.

11. God's advice to Muhammed on propagating Islam
    We have seen apologists quoting verses from the Quran in support of their claim that the Quran does not recommend forceful conversions. The verse they often quote is 2:256 which says "There is no compulsion in religion". There are also many verses in the Quran which suggest otherwise and these have already appeared on web pages. Here we see two contradicting directives from God on conveying Allah's religion to the people:
 

(3:20)  "So if they dispute thee, say: "I have permitted my whole self to Allah and so have those who follow me"..... "Do you (also) submit yourselves? If they do, they are in right guidance. But if they turn back, thy duty is to convey the message. And in Allah's sight are (all) His servants"

(8:38-39)    "Say to the Unbelievers, if (now) they desist (from disbelief), their past would be forgiven; but if they persist, the punishment of those before them is already (a matter of warning to them). And fight them on until there is no more persecution and the religion becomes Allah's in its entirety... "

 
    Is verse 8:38-39 an abrogation of verse 3:20? If that is the case, can we recommend the directives in verse 8:38-39 as the standard method to be followed by all Muslims? Or is the latter verse given during the context of war? To me, these verses reflect the changing moods of the prophet in response to the public reaction he received. We see a content & tolerant messenger in verse 3:20 and a contempt and aggressive messenger in verse 8:38-39!

I am yet to see a scripture without any apparent internal/external contradiction in it. In general, the bigger the size of the Book, greater the number of contradictions. Particularly when the texts are a compilation of `revelations' attributed to many seers or prophets. We are living in a pluralistic environment and our effort must to understand the sublime teachings of all religious texts. Those who sincerely wish to investigate the Truth should do it without any bias and prejudice. Emotion should not take an upper hand at the expense of common sense!

Contradictions in the Qur’an: How was Adam created?

JESUS IS GOD MALIK AL AMLAK

Jesus is God Al-Ba'ith according to the Quran

Jesus is God Al Hadi according to the Quran

The Prophethood of Muhammad

 

The Prophethood of Muhammad: A Critical Theological Evaluation

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

The claim of Muhammad to be a prophet presents serious theological and historical difficulties when evaluated against the biblical standards of true prophecy. According to Scripture, a prophet of God is one who faithfully communicates divine truth, proclaims holiness, and often reveals future events in accordance with God’s will (Deuteronomy 18:20–22; Jeremiah 23:16–22). Yet when the life and teachings of Muhammad are examined critically, his so-called “prophecies” and religious innovations fail to meet these fundamental criteria.

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1. Superstitions Elevated to Divine Law

Islamic sources themselves preserve practices and rulings that resemble superstition or cultural taboos more than divine wisdom. For example:

• Camel urine as medicine – “Some people from the tribe of ‘Ukl … drank milk and urine of the camels (as a medicine)” (Sahih Bukhari, Vol. 8, Book 82, Hadith 794).

• Black dogs declared evil – “The Messenger of Allah said: ‘The black dog is a devil’” (Sunan Ibn Majah, Book 9, Hadith 3504).

• Adult breastfeeding ruling – A hadith records Muhammad’s directive that adult men could establish kinship through breastfeeding: “Go back to Abu Hudhaifa and tell him that Salim should suckle from her (his wife) so that he will become unlawful for her to marry, and thus their problem would be solved” (Sahih Muslim, Book 8, Hadith 3425).

Such prescriptions reflect folkloric or situational solutions elevated to religious law, rather than timeless revelation from a holy God.

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2. Moral Contradictions and Exploitation of Women

The ethical record of Muhammad’s life presents contradictions with biblical holiness.

• Child marriage – Aisha herself reported: “The Prophet married me when I was six years old, and consummated the marriage with me when I was nine years old” (Sahih Bukhari, Vol. 7, Book 62, Hadith 64).

• Concubinage through war captives – The Qur’an sanctions sexual relations with female captives: “…lawful to you are … those your right hands possess” (Qur’an 4:24; see also 33:50).

• Women deemed inferior – Muhammad said: “Is not the witness of a woman equal to half of that of a man? … This is the deficiency in her mind” (Sahih Bukhari, Vol. 3, Book 48, Hadith 826).

Such practices institutionalize the degradation of women rather than upholding their dignity as bearers of God’s image (Genesis 1:27).

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3. Cultic Self-Exaltation

Unlike biblical prophets who pointed people to God alone, Muhammad often required prayers and devotion directed toward himself. The Qur’an commands: “Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace” (Qur’an 33:56).

Moreover, he consistently tied obedience to himself with obedience to God: “Whoever obeys the Messenger has obeyed Allah” (Qur’an 4:80). Such conflation between God’s authority and a man’s authority is characteristic of cult leaders, not prophets of the living God.

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4. Violence and Religious Coercion

Muhammad’s prophetic role was also tied to military conquest and coercion.

• The Qur’an sanctions violence against unbelievers: “When the sacred months have passed, then kill the polytheists wherever you find them …” (Qur’an 9:5).

• Muhammad himself said: “I have been commanded to fight the people until they testify that none has the right to be worshiped but Allah and that Muhammad is the Messenger of Allah” (Sahih Bukhari, Vol. 1, Book 2, Hadith 25).

This militant vision contradicts the biblical model of a prophet who calls people to repentance through truth and holiness, not by compulsion or sword.

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5. The Contrast with Jesus Christ

When compared with Jesus Christ, the differences between the two figures are stark and theologically decisive.

• Holiness and Purity – Jesus lived a sinless life (Hebrews 4:15) and never sought to gratify personal desires at the expense of others. Muhammad’s example, however, includes indulgence in multiple wives, child marriage, and sanctioned sexual relations with captives.

• Treatment of Women – Jesus honored women, lifting them to full dignity as disciples and witnesses (John 4:27; Luke 8:1–3; John 20:11–18). Muhammad reduced women’s testimony to half a man’s and legalized polygamy and concubinage.

• Self-Exaltation vs. Humility – Jesus directed all glory to the Father (John 8:50), washing the feet of His disciples (John 13:14–15). Muhammad demanded prayers for himself and tied obedience to him with obedience to God.

• Message of Peace vs. Sword – Jesus rebuked Peter for using violence (Matthew 26:52) and taught love for enemies (Matthew 5:44). Muhammad, by contrast, declared he was commanded to fight until Islam was universally acknowledged.

• Salvation vs. Law – Jesus brought the good news of salvation through grace (John 3:16; Ephesians 2:8–9). Muhammad offered submission to a legal code that enslaves rather than liberates.

In the biblical framework, Jesus is not merely another prophet but the final revelation of God’s truth and the fulfillment of all prophecy (Hebrews 1:1–2). He is the eternal Word made flesh (John 1:14), the Lamb of God who takes away the sin of the world (John 1:29), and the only mediator between God and humanity (1 Timothy 2:5).

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Conclusion

A sober and scholarly examination of Muhammad’s prophetic claims, when tested against the Bible’s standard of prophecy, reveals profound deficiencies. His teachings elevate superstition, endorse morally troubling practices, diminish women, centralize cultic loyalty around himself, and employ violence for religious ends.

In contrast, Jesus Christ embodies the perfect prophet, priest, and king, revealing the fullness of God’s love, truth, and redemption. Rather than being the “seal of the prophets” (Qur’an 33:40), Muhammad represents a distortion of divine revelation, whereas Jesus Christ stands as the true and final Word of God.

For Christians, therefore, the answer to Muhammad’s claim is clear: he was not a prophet of God, but a false prophet whose message diverges from the holiness of God. The true revelation of God is found in the person of Jesus Christ, who alone offers forgiveness, eternal life, and reconciliation with the Father.

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📚 References:

• Qur’an (Surah 4:24, 4:80, 9:5, 33:40, 33:50, 33:56).

• Sahih Bukhari, Sahih Muslim, Sunan Ibn Majah.

• The Holy Bible (Genesis 1:27; Deuteronomy 18:20–22; Jeremiah 23:16–22; John 1:14; John 3:16; John 13:14–15; John 20:11–18; Matthew 5:44; Matthew 26:52; Hebrews 1:1–2; Hebrews 4:15; Ephesians 2:8–9; 1 Timothy 2:5).

 

The Prophethood of Muhammad: A Critical Theological Evaluation

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

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Abstract

This paper critically evaluates the prophetic claims of Muhammad, the founder of Islam, in light of biblical standards of prophecy and the ethical requirements of divine revelation. Drawing upon primary Islamic sources—the Qur’an and Hadith—this study demonstrates that Muhammad’s teachings elevate superstition, institutionalize misogyny, legitimize violence, and centralize devotion around himself, thereby diverging from the prophetic pattern established in the Old Testament and fulfilled in Jesus Christ. The contrast between Muhammad and Jesus highlights that Muhammad cannot be considered a true prophet of God but rather a counterfeit leader whose message obscures divine truth.

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Introduction

Throughout history, prophets have been understood as God’s chosen instruments, communicating His truth and guiding people toward holiness. The Bible defines a prophet as one who speaks in God’s name, proclaims His word faithfully, and whose predictions or teachings align with divine revelation (Deuteronomy 18:20–22; Jeremiah 23:16–22). Islam, however, regards Muhammad as the “seal of the prophets” (Qur’an 33:40).

This paper examines Muhammad’s prophetic claim by analyzing his teachings and actions through the lens of both biblical revelation and Islamic sources. The goal is to assess whether Muhammad can legitimately be regarded as a prophet of God or whether his prophethood represents a distortion of divine truth.

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Methodology

This study employs a comparative theological method, drawing upon primary Islamic texts (the Qur’an and canonical Hadith collections) alongside biblical revelation. The analysis is structured around four thematic areas: (1) superstition and pseudo-revelation, (2) moral and ethical contradictions, (3) cultic self-exaltation, and (4) violence and coercion. A final section contrasts Muhammad with Jesus Christ, the ultimate revelation of God, thereby situating Muhammad’s claims within a Christian apologetic framework.

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Analysis

1. Superstition and Pseudo-Revelation

Muhammad’s teachings frequently elevate cultural practices to divine law. Examples include:

• Camel urine as medicine (Sahih Bukhari, Vol. 8, Book 82, Hadith 794).

• Black dogs declared devils (Sunan Ibn Majah, Book 9, Hadith 3504).

• Adult breastfeeding ruling (Sahih Muslim, Book 8, Hadith 3425).

These rulings reflect folkloric customs rather than divine revelation, contrasting sharply with the biblical prophets who proclaimed timeless truth rooted in God’s holiness.

2. Moral and Ethical Contradictions

Muhammad’s personal conduct and rulings raise serious ethical concerns:

• Child marriage – Marriage to Aisha at age six, consummated at nine (Sahih Bukhari, Vol. 7, Book 62, Hadith 64).

• Concubinage through war captives – Permitted in Qur’an 4:24 and 33:50.

• Women deemed deficient – Their testimony valued as half that of a man (Sahih Bukhari, Vol. 3, Book 48, Hadith 826).

Such practices contradict the biblical vision of human dignity (Genesis 1:27) and holiness.

3. Cultic Self-Exaltation

Muhammad centralized devotion around himself:

• Believers commanded to send blessings upon him (Qur’an 33:56).

• Obedience to him equated with obedience to God (Qur’an 4:80).

This self-elevation reflects authoritarian control rather than prophetic humility. By contrast, biblical prophets consistently directed worship exclusively to God.

4. Violence and Religious Coercion

Muhammad’s mission incorporated violence and compulsion:

• Violence against unbelievers (Qur’an 9:5).

• Fighting until universal Islamic submission (Sahih Bukhari, Vol. 1, Book 2, Hadith 25).

Such coercion stands in direct opposition to Jesus’ teaching of peace and love for enemies (Matthew 5:44; Matthew 26:52).

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5. The Contrast with Jesus Christ

The comparison between Muhammad and Jesus is decisive:

• Sinlessness vs. moral indulgence – Jesus was without sin (Hebrews 4:15); Muhammad engaged in ethically problematic practices.

• Elevation of women vs. degradation of women – Jesus honored women as disciples and witnesses (John 20:11–18); Muhammad institutionalized their subordination.

• Humility vs. self-exaltation – Jesus washed His disciples’ feet (John 13:14–15); Muhammad demanded prayers for himself.

• Peace vs. violence – Jesus rejected coercion (Matthew 26:52); Muhammad embraced it (Sahih Bukhari 1:2:25).

• Salvation by grace vs. legalistic submission – Jesus offered salvation through faith and grace (John 3:16; Ephesians 2:8–9); Muhammad presented obedience to law as the path to divine favor.

In the biblical framework, Jesus Christ is not merely a prophet but the final and complete revelation of God (Hebrews 1:1–2), the eternal Word made flesh (John 1:14), and the only mediator between God and humanity (1 Timothy 2:5).

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Conclusion

A critical evaluation of Muhammad’s prophetic claims demonstrates that he does not meet the biblical standard of a prophet. His teachings promote superstition, misogyny, coercion, and self-glorification, diverging sharply from the prophetic tradition of Scripture.

In contrast, Jesus Christ fulfills the prophetic role perfectly, embodying holiness, humility, peace, and ultimate revelation. Whereas Muhammad’s message reflects distortion and counterfeit revelation, Christ reveals the fullness of God’s truth and redemption.

Thus, from a Christian theological perspective, Muhammad cannot be regarded as a true prophet but must be understood as a false prophet. The final Word of God is found not in Muhammad but in Jesus Christ, the Son of God and Savior of the world.

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References

• The Qur’an (Surah 4:24, 4:80, 9:5, 33:40, 33:50, 33:56).

• Hadith Collections: Sahih Bukhari, Sahih Muslim, Sunan Ibn Majah.

• The Holy Bible: Genesis 1:27; Deuteronomy 18:20–22; Jeremiah 23:16–22; John 1:14; John 3:16; John 13:14–15; John 20:11–18; Matthew 5:44; Matthew 26:52; Hebrews 1:1–2; Hebrews 4:15; Ephesians 2:8–9; 1 Timothy 2:5.

The Parable of the Two Builders: An Analogy Between Christianity and Islam

The Parable of the Two Builders: An Analogy Between Christianity and Islam
By Dr. Maxwell Shimba, Shimba Theological Institute

Jesus’ parable of the two builders (Matthew 7:24–27) provides a profound metaphor for distinguishing between enduring truth and fragile deception. The wise man who built his house upon the rock represents those who anchor their lives upon Christ, the eternal foundation. Conversely, the foolish man who built his house upon sand exemplifies those who construct belief systems upon unstable human authority. This parable offers an illuminating lens through which to compare the theological foundations of Christianity and Islam.

Christianity stands upon the unshakable rock of Jesus Christ—His person, His work on the cross, and His resurrection. Scripture declares, “For no one can lay a foundation other than that which is laid, which is Jesus Christ” (1 Corinthians 3:11). The Church is built upon Christ, whom Peter confessed as the Son of the living God, to which Jesus responded, “On this rock I will build my church, and the gates of Hades shall not prevail against it” (Matthew 16:18).

The Fathers of the Church echoed this conviction. Augustine of Hippo affirmed, “Christ is the Rock, not Peter; the Church is not founded upon a man, but upon Christ, who gave to Peter the name of Rock” (Retractationes, Book I). Similarly, John Chrysostom taught that the storms in Jesus’ parable signify persecutions and heresies, yet the house built on Christ remains firm, for “the Rock is unshakable, and whoever builds upon it will not fall” (Homily on Matthew 24). Tertullian, writing against heresies, emphasized that Christianity’s truth endures because it is anchored in the eternal Logos, not in human philosophy: “That Rock was Christ, and on Him the Church is founded” (Prescription Against Heretics, ch. 22). Thus, both Scripture and early Christian testimony underscore that the permanence of the Church rests on Christ’s divine person.

History confirms this truth. Despite persecution under the Roman Empire, opposition from Islam, challenges from atheism, and the rise and fall of world ideologies, Christianity has endured. Bibles have been burned, Christians martyred, and churches destroyed, yet the faith has not diminished. Its resilience lies not in human power but in divine reality, for Jesus Christ is “the same yesterday, today, and forever” (Hebrews 13:8).

Islam, by contrast, reveals the characteristics of a house built upon sand. Its entire structure rests upon the claims of one man, Muhammad, and the Qur’an attributed to him. Unlike Christianity, which is grounded in centuries of fulfilled prophecy (Luke 24:27; John 5:39), Islam depends on the testimony of a single individual without corroboration from the broader biblical witness. The Apostle Paul warned against any alternative gospel, declaring, “Even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed” (Galatians 1:8). Such words highlight the danger of religions constructed upon human innovation rather than divine revelation.

The violent responses to criticism often witnessed in Islamic contexts betray not confidence in divine truth but insecurity in a fragile foundation. Chrysostom contrasted Christian endurance with worldly instability, reminding believers that “nothing is stronger than the house founded on the Rock, for it cannot be overthrown, neither by flood nor storm” (Homily on Matthew 24). By contrast, a house built on sand requires force, coercion, and censorship to survive. The followers of Christ are called to endure suffering with meekness (“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” – Matthew 5:10), while truth itself stands unshaken: “You will know the truth, and the truth will set you free” (John 8:32).

As the information age progresses, Islam faces increasing scrutiny. Historical inquiry, textual criticism, and ethical reflection expose weaknesses in its foundational claims, eroding its credibility. In contrast, Christianity has always welcomed honest investigation, for truth does not fear inquiry but shines through it. The Apostle Peter urged believers to “always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15). Augustine affirmed this same confidence: “The truth is like a lion; you don’t have to defend it. Let it loose; it will defend itself.”

Thus, the parable of the two builders is more than a simple illustration; it is a prophetic picture of spiritual reality. Christianity, built upon the eternal Rock who is Christ, will endure eternally. Islam, constructed upon the shifting sands of human claims, will ultimately collapse with a great fall (Matthew 7:27).