The Falsehood of the Islamic Religion
By Dr. Maxwell Shimba
Shimba Theological Institute, Orlando, Florida
Abstract
This article critically examines the theological inconsistencies, historical contradictions, and spiritual fallacies within the Islamic religion from a biblical perspective. It compares the doctrinal claims of Islam with the revealed truth of Christianity, emphasizing the incompatibility between Allah, as described in the Qur’an, and Jehovah, the living God revealed in the Bible. Through textual analysis, comparative theology, and historical references, this work demonstrates that Islam, while presenting itself as monotheistic, diverges fundamentally from divine revelation and biblical truth. The study further evaluates the moral, spiritual, and salvific implications of following Islamic doctrines in contrast to the teachings of Jesus Christ. Ultimately, the paper argues that Islam represents a theological system built upon human innovation, false prophecy, and distortion of divine revelation, leading humanity away from the truth of God’s Word.
Introduction
Religion occupies a profound place in the life of humanity, shaping beliefs, ethics, and worldviews. However, not all religions originate from divine revelation. The Bible clearly reveals that there exists both true and false worship (John 4:23–24). True religion emanates from the living God—Jehovah—who revealed Himself through His Word and His Son, Jesus Christ (Hebrews 1:1–2). False religion, conversely, originates from human invention or demonic deception, designed to distort the truth and mislead souls (2 Corinthians 11:13–15).
Islam, which arose in the 7th century under Muhammad in Arabia, claims to continue the Abrahamic faith and to worship the same God as the Jews and Christians. Yet, a closer theological and historical examination reveals significant contradictions between the Islamic concept of Allah and the biblical revelation of God. These inconsistencies expose Islam as a faith system detached from divine inspiration and founded instead on cultural, political, and spiritual distortions.
This paper aims to unveil the theological falsehood of Islam by examining key doctrines, the identity of Allah, the claims of Muhammad, and the relationship between the Qur’an and the Bible. Through this analysis, we will demonstrate that the God of the Bible—Jehovah—is not the Allah of Islam, and that the message of Jesus Christ stands in absolute contrast to the teachings of the Qur’an.
Section I: The Nature of Religion and the Church
Religion, in its essence, refers to humanity’s relationship with the divine. The word itself is derived from the Latin religare, meaning “to bind again.” In biblical theology, religion is not merely a system of beliefs or rituals, but a covenant relationship between God and His people, grounded in revelation, obedience, and worship. Christianity, therefore, is not a humanly invented religion but a divine relationship established by God through Jesus Christ (John 14:6; Ephesians 2:8–9).
Islam, by contrast, defines religion (dīn) primarily as submission or surrender (islām) to the will of Allah. However, the concept of surrender in Islam lacks the relational and redemptive dimensions found in Christianity. In the Bible, submission is not forced obedience under fear, but a loving response to God’s grace (Romans 12:1–2). Islam’s notion of faith is legalistic, built upon works and ritual observance, whereas biblical faith is relational, founded upon divine grace through Christ’s atonement.
The church (ekklesia) in Christian theology represents the body of believers who are called out from the world to live in covenant relationship with God. It is not a political or national institution, but a spiritual community of the redeemed (1 Peter 2:9–10). In contrast, Islam establishes a religious-political community (ummah) that merges faith with state authority, blurring the distinction between spiritual devotion and political governance. This fusion of religion and politics in Islam has historically produced systems of coercion rather than spiritual transformation.
Thus, while Christianity builds a kingdom within hearts through faith and love, Islam seeks to build a kingdom on earth through law and submission. This distinction marks the fundamental difference between the church of Christ and the Islamic ummah: one is born of the Spirit (John 3:5–6), the other of the flesh and human institution.
Section II: The Question of One God
Both Christianity and Islam profess belief in one God. However, the nature of that God differs fundamentally. The Bible reveals one God who exists eternally in three persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14). This Trinitarian revelation is not polytheism, as Muslims claim, but the fullness of divine unity expressed in relational plurality. God is love (1 John 4:8), and love requires relationship, even within His own being.
Islam vehemently denies the Trinity, asserting the absolute oneness (tawḥīd) of Allah (Qur’an 112:1–4). However, this concept of God is solitary, impersonal, and unknowable. Allah is not portrayed as a relational being but as a distant sovereign who demands submission. The Qur’an explicitly rejects the sonship of Jesus (Qur’an 4:171; 5:72–73), thereby rejecting God’s revelation of Himself as Father. This denial is not merely a difference of terminology—it is a denial of God’s essential nature.
The God of the Bible reveals Himself personally to humanity. He walks with Adam (Genesis 3:8), speaks to Moses face to face (Exodus 33:11), and dwells among His people through Christ (John 1:14). Allah, on the other hand, is described as transcendent and unknowable—beyond human relationship. The Qur’an repeatedly emphasizes that “nothing is like unto Him” (Qur’an 42:11), thereby placing Allah beyond all personal encounter.
Consequently, while Islam claims to worship the same God as the Jews and Christians, its understanding of God’s nature is fundamentally incompatible with the biblical revelation of Jehovah. Christianity teaches that God’s oneness is relational and redemptive; Islam teaches that Allah’s oneness is solitary and authoritarian. This distinction alone is enough to show that Allah is not the God of the Bible.
Section III: Theological Differences Between Allah and Jehovah
A critical examination of Allah and Jehovah reveals fundamental theological contradictions that expose Islam as a false religious system. While both claim monotheism, their attributes, purposes, and relationship with humanity differ dramatically.
1. Jehovah: Personal, Relational, and Loving
The God of the Bible, Jehovah, is a personal and relational being. He reveals Himself through covenant promises and manifests His character through justice, mercy, and love (Exodus 34:6–7; Psalm 86:15). Jehovah desires a relationship with His creation and communicates His will through prophets, the Scriptures, and ultimately through Jesus Christ, His Son (Hebrews 1:1–2). Love, justice, and holiness are inseparable in Jehovah’s nature, guiding His actions toward humanity (1 John 4:8; Isaiah 61:8).
2. Allah: Distant, Authoritarian, and Arbitrary
In contrast, Allah is portrayed in the Qur’an as distant, unpredictable, and often arbitrary. He commands obedience but rarely provides relational context. Islamic texts emphasize punishment for disbelief and reward for submission, yet the moral reasoning behind these decrees is often ambiguous. Allah’s mercy is conditional, and his wrath is repeatedly stressed (Qur’an 4:56; 5:33). Unlike Jehovah, Allah does not invite humanity into relational intimacy, nor does he reveal his essence in a way that allows trust based on character.
3. The Problem of Truthfulness
The Bible declares God to be wholly truthful and faithful (Numbers 23:19; Titus 1:2). Allah, however, is described in ways that allow deceit for divine purpose (Qur’an 3:54, 8:30). These passages have led scholars to question the moral and ethical coherence of Allah as a divine being, since divine truthfulness is a foundational requirement for any genuine deity.
4. Implications for Salvation
Jehovah’s relational nature culminates in the gift of salvation through Jesus Christ (John 3:16; Romans 5:8). Salvation is not earned by works but received through faith. Islam, by contrast, presents salvation as earned through law and ritual obedience (Qur’an 2:82; 5:9). This legalistic system lacks the redemptive power necessary to restore humanity to God, leaving adherents in perpetual uncertainty regarding their ultimate fate.
Section IV: The Character and Oaths of God
The character of God serves as the ultimate standard for determining true religion. Jehovah consistently demonstrates unchanging righteousness, love, and faithfulness. Biblical oaths underscore God’s unbreakable promises (Hebrews 6:18). Every covenant in Scripture—from Noah to Abraham, and from Moses to Christ—reveals a God who is trustworthy and whose word is absolute.
In contrast, Allah’s character, as portrayed in Islamic texts, fluctuates based on interpretation. Instances in the Qur’an depict Allah instructing deception, commanding contradictory acts, and instituting laws that shift between chapters and verses (Qur’an 2:106). Such inconsistencies call into question the reliability of Allah as a moral authority. Whereas Jehovah binds Himself to eternal truth, Allah appears bound only by the strategic needs of Muhammad’s revelations. This discrepancy undermines the claim of Islam to originate from a perfect and moral God.
Section V: The Question of Truth and Falsehood
The question of truth in religion is inseparable from the nature of God. Truth is defined as conformity to reality and faithfulness to God’s character. The Bible affirms that God is truth itself (John 17:17; Psalm 119:160). Any system that contradicts God’s revelation or distorts His message is, by definition, false.
Islam presents numerous claims that conflict with both historical evidence and biblical revelation:
The Prophethood of Muhammad – Muhammad’s claims of receiving divine revelation lack corroboration outside the Qur’an. Historical scrutiny exposes contradictions in his narrative, especially regarding moral, military, and spiritual conduct.
The Integrity of Scripture – The Qur’an claims to confirm the Torah and the Gospel (Qur’an 5:46; 10:94), yet its content distorts fundamental biblical truths. Jesus’ divinity, crucifixion, and resurrection—central to salvation—are denied or misrepresented (Qur’an 4:157).
Law and Grace – Islamic law relies on ritualistic obedience, whereas biblical truth emphasizes grace through faith (Ephesians 2:8–9). Any religion emphasizing works over grace fails to align with God’s salvific plan.
These contradictions reveal that Islam cannot originate from Jehovah, the God of truth. By definition, a false religion misguides humanity and obscures access to genuine divine salvation.
Section VI: Historical Examination of Muhammad
Muhammad (570–632 CE) is central to Islamic belief. Islamic tradition venerates him as the Seal of the Prophets. However, historical analysis raises critical questions regarding his moral and spiritual authority:
Unverified Revelations – Muhammad’s revelations, compiled into the Qur’an, emerged orally decades before being codified. Early Islamic historians note inconsistencies and redactions.
Moral Contradictions – Biographical accounts describe actions by Muhammad—such as violence against non-Muslims, political expediency, and personal conduct—that contradict the moral perfection expected of a divine messenger (Ibn Ishaq, Sirat Rasul Allah).
Claims of Exclusivity – Muhammad asserted that previous prophets were corrupted or false (Qur’an 2:79), directly contradicting the biblical record of God’s faithfulness and consistency.
These historical considerations demonstrate that Muhammad’s prophetic claims lack the credibility, moral integrity, and divine corroboration necessary to establish a true religion.
✅ Next Sections to Include in Part Three (for completion of 12–15 pages)
Section VII: Islamic Moral and Social Teachings vs. Biblical Ethics
Section VIII: Comparative Analysis of Salvation, Judgment, and Eternal Life
Section IX: Theological and Spiritual Implications for Followers
Section X: Conclusion and Call to Biblical Truth
References and Bibliography
Section VII: Islamic Moral and Social Teachings vs. Biblical Ethics
Islamic moral and social teachings, as prescribed in the Qur’an and Hadith, present a framework that superficially resembles ethical conduct but, upon close examination, diverges significantly from biblical ethics.
1. Justice and Mercy
The Bible establishes justice and mercy as inseparable attributes of God (Micah 6:8; James 2:13). Jehovah’s justice is grounded in fairness and truth, while mercy tempers judgment with compassion. Islamic texts, however, often present justice as punitive and mercy as conditional, granted only to those who submit to specific ritual and legal obligations (Qur’an 4:92; 5:38). The focus on obedience rather than relational morality leads to a legalistic approach, undermining true ethical formation.
2. Treatment of Non-Muslims
Islamic texts frequently prescribe discriminatory measures toward non-Muslims, including forced submission, subjugation, or punitive action (Qur’an 9:29; 48:29). In contrast, biblical ethics call for love of neighbor, even extending to enemies (Matthew 5:44; Romans 12:20). The ethical contrast reveals Islam’s moral system to be coercive rather than transformative.
3. Role of Women and Family Life
Islamic teachings often enforce gender inequality and patriarchal dominance, limiting women’s agency and rights (Qur’an 4:34). Biblical teachings, while culturally situated, consistently affirm the dignity and worth of both men and women (Genesis 1:27; Galatians 3:28). Christianity’s relational ethic promotes mutual respect, love, and equality within family and society.
Section VIII: Comparative Analysis of Salvation, Judgment, and Eternal Life
The divergence between Christianity and Islam is most evident in doctrines of salvation, judgment, and eternal destiny.
1. Salvation
Christianity teaches that salvation is a gift of God through faith in Jesus Christ (Ephesians 2:8–9). Works are the fruit of faith, not the basis of salvation. Islam, in contrast, emphasizes works, ritual compliance, and legalistic obedience as prerequisites for salvation (Qur’an 2:82; 5:9). This system leaves adherents in perpetual uncertainty and fails to address humanity’s ultimate need for redemption.
2. Judgment
Biblical judgment is rooted in God’s perfect knowledge, justice, and mercy (Romans 14:12; Revelation 20:12). Every individual will be judged according to truth and righteousness. Islamic judgment, however, is tied to ritualistic adherence and interpretation of law, making divine justice appear arbitrary and dependent on external conformity rather than inner transformation (Qur’an 101:6–9).
3. Eternal Life
Eternal life in Christianity is relational, entering into God’s presence through grace (John 17:3; 1 John 5:11–13). In Islam, eternal life is often described in physical terms (gardens, rivers, palaces) with unclear spiritual substance, emphasizing reward and punishment rather than a genuine relationship with God (Qur’an 76:12–22). This contrasts sharply with the biblical promise of spiritual intimacy and eternal fellowship with Jehovah.
Section IX: Theological and Spiritual Implications for Followers
The theological divergences between Islam and Christianity produce profound spiritual consequences. Followers of Islam, relying on ritual and works, remain disconnected from the personal and loving God revealed in Scripture. Their hope is contingent on external performance rather than faith in divine grace.
Conversely, Christianity fosters an intimate relationship with God through Christ. Believers experience forgiveness, transformation, and assurance of salvation, grounded in the unchanging nature of Jehovah (2 Corinthians 5:17; Romans 8:38–39). Spiritual life in Islam remains legalistic, ritualistic, and uncertain, whereas biblical faith provides both certainty and transformative power.
Section X: Conclusion and Call to Biblical Truth
The examination of Islamic theology, ethics, salvation, and history reveals inherent falsehoods when measured against the Bible’s standard of truth. Key conclusions include:
Theological Contradictions – Allah’s characteristics and instructions contrast sharply with Jehovah’s revealed nature.
Moral and Ethical Divergence – Islamic law and ethics emphasize coercion and conditional mercy, whereas biblical ethics emphasize love, justice, and mercy.
Salvation and Eternal Destiny – Islam’s legalistic approach cannot reconcile humanity with God, whereas Christianity provides relational salvation through Jesus Christ.
Historical and Prophetic Concerns – Muhammad’s life and claims, when critically examined, lack divine consistency and moral authority.
Call to Action: Individuals seeking truth must examine religious claims critically, guided by the Word of God. Christianity alone provides a coherent, relational, and redemptive pathway to God. Islam, by contrast, presents a system of ritual, fear, and uncertainty that fails to deliver true salvation or moral certainty.
References and Bibliography
Primary Sources
The Holy Bible, King James Version. Nashville: Thomas Nelson, 1987.
Qur’an, translated by M.A.S. Abdel Haleem. Oxford: Oxford University Press, 2004.
Ibn Ishaq, Muhammad: His Life Based on the Earliest Sources. Translated by A. Guillaume. Oxford: Oxford University Press, 1955.
Secondary Sources
Brown, Daniel W. A New Introduction to Islam. Oxford: Blackwell, 2017.
Esposito, John L. Islam: The Straight Path. Oxford: Oxford University Press, 2010.
McDowell, Josh. Islam: The Ultimate Challenge. San Bernardino: Here’s Life Publishers, 1991.
Peters, F. E. Muhammad and the Origins of Islam. Albany: State University of New York Press, 1994.
Shimba, Maxwell. Comparative Theology: Christianity and Islam. Orlando: Shimba Theological Institute, 2024.
