What does “You have a good example in the Prophet” mean?

Where is the example of the Prophet? Over the centuries, every aspect of Prophet Muhammad has been turned into an ideal model for every person to follow. But are these aspects, taught as perfect model, really meant to be followed?

Prophet Muhammad was a man as well as a prophet. As a human being he has personal preferences in style, food or leisure activities. He may like to eat fish, his favourite colour may be green, or blue, or red. All these elements are his humanly choices and personal preferences. But what has been done after his dismissal is encapsulation of every element of the human personality of the prophet into a divine model recommended for all human beings to follow.

For example, they teach that when eating food, you should sit on your knees, or with one knee up, because the prophet had sat in that manner. Or when eating you must eat with your right hand because the prophet used his right hand. Even left-handed Muslim children who struggle to eat or perform tasks with right hand are discouraged from accepting how Allah created them (using left hand). There is no understanding in such people that the prophet did so because he simply felt comfortable to eat in that position or may be because he was right-handed and he would use his left hand if he was left-handed.

Just because the prophet’s favourite colour was green, does not mean we must all have our favourite colour green. Just because the prophet liked to eat dates, does not mean anyone who does not like eating dates is less of a Muslim – merely because of his personal food preferences. Just because the prophet wore an Arab dress (as he was born into an Arab family) does not make the Arab dress recommended for all people. Rather Allah celebrates our variations in culture and tradition:

Among His signs are the creations of the heavens and the Earth, and the differences in your languages and colours. In that are signs for all people“. (Qur’an 30:22)

It is a form of idolising an individual and this happens when love for that being exceeds the love of Allah. In some books, Muslims are even taught to take the prophet’s posture while walking – said to be slightly leant forward manner, and even an order in which to clip finger-nails and toe nails! Did the prophet ever intend on him being followed in this manner?

If circumstantial and personal attributes of the prophet becomes virtuous to be followed, then it would mean all people should stop driving cars, and replace them with camels!

Now, is the message of the prophet in these personal habits and preferences of his, or something greater?

It is not fitting for any person to whom Allah gives the Book, the wisdom and prophethood, that he should say to people: ‘Be servants to me rather than Allah!’, rather he would say: ‘Be devotees (of Allah) for what you have learnt and studied from the Book’.” (Qur’an 3:79)

Notice how in the verse, the understanding of true faith is shown to come from the Book of Allah, and the prophet would say, ‘be devoted to Allah because of what you studied in His Book (Qur’an)’. So, we must comprehend what faith really means from the Qur’an.


The Verse “You have a good example in the Prophet”

The following verse is used by traditional followers who commit such idolising of the prophet, in justifying what they do:

Indeed, in the messenger of Allah a ‘good example (uswatun hasana / أُسْوَةٌ حَسَنَة)‘ has been set for the one who seeks Allah and the Last Day and thinks constantly about Allah.” (Qur’an 33:21)

The Arabic (uswatun hasana / أُسْوَةٌ حَسَنَة) is important to bear in mind. Instead of his ‘good example’ being in his choice of favourite colour, favourite food, the way he felt like sitting – the prophetic ‘good example‘ was in his faith. Prophet Muhammad relied on Allah  (God)at all times, and passed all the trials and tribulations he faced without ever loosing faith in Allah. His patience in overcoming difficult times and encouraging others to do the same, Loving Allah as well as upholding the Qur’an at all times. Basically, everything which makes a great believer to Allah is what made the prophet a ‘good example‘, (uswatun hasana / أُسْوَةٌ حَسَنَة). Personal traits are what everyone will have and they vary with worldly variables – everyone is entitled to have their own likes and habits, and they should be appreciated as what makes each of us unique.

The above mentioned qualities are what we ‘strive’ to earn and which makes us special to God – and which are what made the prophet special.

Now we refer the Arabic phrase (uswatun hasana / أُسْوَةٌ حَسَنَة), meaning ‘good example‘ to another place in the Qur’an. We discover that the understanding we stated above is the correct one. The identical phrase has been used in the following verse to describe Prophet Ibrahim:

There has been a good example (uswatun hasana / أُسْوَةٌ حَسَنَة)  set for you by Ibrahim and those with him…” (Qur’an 60:4)

Since Prophet Ibrahim was the same “uswatun hasana / أُسْوَةٌ حَسَنَة”and it does not mean his habits and personal attributes – rather his faith, we thus see that indeed we have the correct understanding of “uswatun hasana / أُسْوَةٌ حَسَنَة” as applicable to Prophet Muhammad, since the same words are used to describe both of them.

The common definitions and ideas of how to be a good Muslim really trivialises the true religion. It drifts people away from the the real prophetic and Quranic message of what it means to be a true believer – that is to submit to Allah and understand His true greatness while comprehending the Qur’an. Engrossed in worrying about changing personal habits and lifestyles, individuals loose the vision and wisdom needed to read and understand the Qur’an and becoming submitted servants to God (Allah). Religion becomes a way of nostalgic living rather than based on awe of God or the Qur’an.  

To conclude, the prophet’s good example was in his unwavering faith in Allah, his adherence to the righteous path shown by the Qur’an – I only follow what is revealed to me” (6:50), his wisdom in preaching the message of God, forgiveness, mercy and all attributes of a true believer as taught by the Holy Scriptures – it is not in his humanly preferences and habits, rather in his believer attributes.

See also :

“Take what the Messenger Gives You and Abstain from what he Forbids you”
“”Obey God and obey the Messenger””
“”Mercy to Mankind””

“Take what the Messenger Gives You and Abstain from what he Forbids you”

This is a small part of a whole verse quoted in isolation, out of context. The verse in full form is in the context of a war and reads:

Whatever gains Allah has turned over to His messenger from the inhabitants of the villages belong to Allah, the messenger, kinsfolk, orphans, the needy, and the traveller. This is explained so that you do not just circulate it among those of you who are rich, take what the messenger gives you and abstain from what he forbids you. Be mindful of Allah, Allah is severe in punishment.” (Qur’an 59:7)

It is clear that the portion:

take what the messenger gives you and abstain from what he forbids you.”

is referring to the booty of war recovered which the messenger will distribute to those in need.

People take this portion of the verse and quote that part only, out of context, in an attempt to deceive people that the messenger has forbidden more things not found in the Qur’an.

Allah says the following with regards to these sorts who take portions of Allah’s verses, then deliberately hide or twist their meanings for vain gains:

Among them is a group who distort the Book with their tongues so that you think it is from the Book when it is not from the Book. They say, ‘it is from Allah’, but it is not from Allah. They tell a lie against Allah and they know it.” (Qur’an 3:78)

Even if one were to follow along with their misunderstanding that this part is referring to absolutely everything the messenger forbade and permitted, then the “messenger” does not forbid or command anything other than what is found in his “message“, the Qur’an, and what is against the Qur’an is against the messenger:

Messenger (رسول / Rasul)! Proclaim everything that has been sent down to you from your Lord – if you do not, then you will not have communicated His message (رسالة / Risala) ” (Qur’an 7:2)

This [Qur’an] is sent down from the Lord of all the worlds. If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him.” (Qur’an 69:43-47)

The occasion when the Prophet forbade himself or someone something outside of the Qur’an is also reprimanded:

Prophet, why do you prohibit what Allah has made lawful to you, in your desire to please your wives? Yet, Allah is forgiving and merciful…” (Qur’an 66:1)

Mercy To Mankind

“And We have not sent you (O Muhammad) except as a mercy to all the worlds.” 21:107
Muslim scholars quote 21:107 to support their claim that prophet Muhammad has been given special status and above all other messengers due to the fact that he was sent as a “mercy to all the worlds”.
This claim leads us to investigate four separate issues:
First– Does the Quran say that Muhammad was superior to other messengers?
Second– Is the phrase “sent as a mercy” used in the Quran exclusively in connection to Muhammad?

Third– What is the Quranic meaning of a mercy “sent to the worlds”?

Fourth– What is the significance of the words “to the worlds” in 21:107?


First: Does the Quran say that Muhammad was superior to other messengers?
The answer is no. When we read the Quran we note two important matters:
1– God commands Muhammad to say that he is not any different from other messengers:
Say (O Muhammad), “I am not different from other messengers”. I have no idea what will happen to me or to you. I only follow what is revealed to me. I am no more than a clear Warner.” 46:9
If Muhammad was superior to all other messengers, would God command him to say that he is not any different from other messengers?


2– God tells us in the Quran that He favored some messengers above others. A number of names are mentioned and they include Moses, Jesus and others, but Muhammad is not one of them which once again would not support the claim that he was superior to all others. The following verses are significant:


These messengers; we favored some above the others, some spoke to God (Moses) and we raised some of them to higher ranks. And we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit” 2:253
The above verse speaks of how Moses was favored by the fact that he spoke directly to God, also the words “higher ranks” may refer to Idris (see 19:57); then we have Jesus who was also favored among other messengers since he was constantly accompanied by the Holy Spirit Gabriel.

Idris is mentioned twice in the Qur’an, where he is described as a wise man.

In chapter 19 of the

God says:  “Also mention in the Book the case of Idris, He was a man of truth (and sincerity), (and) a prophet: And We raised him to a lofty station”. 19:56-57

Later, in chapter 21, Idris is again praised: “And (remember) Isma’il, Idris, and Dhul-Kifl,[13] all (men) of constancy and patience; We admitted them to Our mercy: for they were of the righteous ones.
The same message is repeated in 17:55 without the mention of Muhammad’s name:
…. And we favored some prophets over others and we gave David the “zabur” (psalms).” 17:55

SecondIs the phrase “sent as a mercy” used in the Quran exclusively in connection to Muhammad?
Since God’s messengers are sent to deliver a message and guidance from God it follows that all God’s messengers are sent as an act of mercy from God to mankind.

In the following verse for example we read how Jesus was also sent as a sign of mercy from God:

He said, “Thus said your Lord, `It is easy for Me. We will render him (Jesus) a sign for the people, and mercy from us. This is a predestined matter.” 19:21
Hence, those who claim that Muhammad had the exclusive blessing of being sent as a “mercy” to the world only show their ignorance with the Quran.


ThirdWhat is the Quranic meaning of a “mercy sent to the world”?
Every prophet brings a scripture from God. This scripture contains guidance to the people from God and it is the guidance within the scripture that provides the mercy sent from God.
Muhammad delivered the Quran from God, and it is the Quran which is an act of mercy to the people and not the person of Muhammad himself.
The same applies to all other prophets who delivered a scripture from God. The Quran tells us that the sole duty of all messengers is to deliver God’s message (5:92) and thus all mercy is embodied in the scripture they deliver.

All scriptures sent from God contain guidance and healing for the souls as well as mercy for the people.

And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification. 5:92

The following verses speak of the mercy which was sent with the Torah:
As for those who are given solid proof from their Lord, reported by a witness from Him, and before it, the book of Moses has set a precedent and a mercy, they will surely believe.”11:17
When Moses‘ anger subsided, he picked up the tablets, containing guidance and mercy for those who reverence their Lord.”7:154
All the following verses confirm that the mercy we received (through Muhammad) was in the Quran itself:
The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.” 16:89
We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.” 17:82
FourthWhat is the significance of the words “to all the worlds” in 21:107?
  “And We have not sent you (O Muhammad) except as a mercy to all the worlds.” 21:107
The words in 21:107 address Muhammad and describes the mercy sent with him as a mercy “to all the worlds”. When we compare this to 19:21 which speaks about the mercy sent with Jesus, we find that in 19:21 the words “all the worlds” are not used‘.

He said, “Thus said your Lord, `It is easy for Me. We will render him (Jesusa sign for the people, and mercy from us. This is a predestined matter.” 19:21
This distinction has not escaped the eyes of those who made the above claim using it to further support their ascertain that Muhammad was superior to all other messengers since he was sent as a mercy to “all the worlds” coupled with the that the phrase has not been mentioned in the Quran in connection with other messengers.
However, after we have witnessed all the Quranic verses reviewed under the Third section above, the reason for this distinction becomes clear. We now know that the mercy sent with a messenger is embodied in the scripture he delivers and not in his person (11:17, 7:154, 16:89, 17:82).

As for those who are given solid proof from their Lord, reported by a witness from Him, and before it, the book of Moses has set a precedent and a mercy, they will surely believe.”11:17
When Moses’ anger subsided, he picked up the tablets, containing guidance and mercy for those who reverence their Lord.”7:154

The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.” 16:89
We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.” 17:82
We also know that all previous scripture were intended for specific people and for specific times. However, the Quran is the final scripture to be sent by God (33:40),  and is thus for “all the worlds” and for all time.

Thus the mercy spoken of in 21:107 which is contained in the scripture delivered by Muhammad, is correctly described as a mercy to “all the worlds”.

Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah , of all things, Knowing
.” 33:40

Indeed, in this [Qur’an] is notification for a worshipping people
And We have not sent you (O Muhammad) except as a mercy to all the worlds.” 21:107

To conclude, the glorious words in 21:107 confirm the nature of the mercy which God sends to mankind and it also confirms that this mercy is sent with all messengers and not just Muhammad. Finally it confirms that the mercy is embodied in the scripture which the messenger delivers and not in the person of the messenger.

One who is desirous of attaining perfection in knowledge, should have no concern with immoral acts but derived from the Quran and teachings of other scriptures.

So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters. 10:94

Indeed, Allah will not change the condition of a people until they change what is in themselves. 13:11

Obey God and obey the Messenger

Undoubtedly one of the most manipulated Quranic verses! The hadith followers use this
Quranic command ‘obey God and obey the Messenger‘ to advocate the legality of following
the hadith as a source of religious jurisdiction.

They claim that obeying God is to obey the Quran while as obeying the Messenger is to
obey his hadith (personal sayings) and his sunnah (methods). They add that if obeying the
Messenger was the same as obeying God’s Quran, then God would have only said “Obey God“.
Thus to their understanding, God’s inclusion of “obey the Messenger” implies that the Messenger
had his own set of religious teachings independant of the Quran and which we must obey.

With the guidance of the Quran, the error in this claim can easily be exposed. In the light of
the Quran it can easily be seen that to “obey the Messenger” is to obey the message he delivered
(the Quran)
and nothing else.

1- Why does the Quran say ‘obey the Messenger’?

The inclusion of the phrase “obey the Messenger” after “Obey God” serves a number of
important purposes:

A- Who among the companions of the Prophet ever heard any of God’s revelations directly
from God? No one! Consequently, they cannot obey God except through Muhammad’s
delivery of the Quran. The Quran came out of Muhammad’s mouth. This makes it necessary
for God to command people to obey the messenger since he is the one who delivers to
them God’s message. Moreover, the messenger did not just deliver the Quran and vanish!
The prophet spent all his years from the time he received the first revelation till his death
inviting all people to believe in the Quran and to follow it. Hence it is necessary for God
to command all humans to obey the messenger who is inviting them to accept the message

B- The Quran was revealed to Muhammad in order that he would deliver it to a community
which was primarily composed of idol worshippers and also some followers of the previous
scripture like the Jews and the Christians (Nasara). Once again, and for the benefit of the
followers of the scripture that we understand the neccessity of the phrase “obey the Messenger“.

To make this clear, let us assume that the command in the Quran did not contain the phrase
obey the Messenger” but was only a command to “Obey God“. Immediately, the Jews and
the Christians (Nasara) would say: “But we already obey God! God has sent us the scripture
and we obey it“. Hence, the Quranic command to “obey the messenger” endorses the new message
(Quran) which is delieverd to all mankind by the prophet Muhammad.

The Quran is the final revelation form God to all humans (33:40). The Quran was revealed to
mankind so as to supercede all previous scripture:

“Then we revealed to you (O Muhammad) this scripture, truthfully, confirming previous
scriptures, and superseding them.”

2- The duty of the Messenger

“And obey God and obey the messenger and be cautious; but if you turn back, then know
that the sole duty of the messenger is the deliverance (of the message)”

“And obey God and obey the messenger, but if you turn back, then upon Our messenger
is the sole duty of the clear delivery (of the message)”

Now, if we look at these Quranic words, we note that God has clearly pointed out the
only duty of the Messenger, and that is to deliver the message (Quran).


 The word Messenger is derived from the word Message. A Messenger delivers a Message.
If there was no message there would be no messenger. To Obey the Messenger would thus
mean to obey the message he is delivering.


3- Is it obey “Muhammad” or “obey the Messenger”?


God is the most efficient in expressing any meaning. All Quranic words are chosen by God
to convey a precise meaning.


We never read anywhere in the Quran words like “Obey God and obey Muhammad” or obey
Jesus, or Moses. The words used are always “obey the messenger“.

This is to emphasise that it is the “message” of God that is to be obeyed and not the personal
words or views of the messenger.

As mentioned earlier, the word Messenger is derived from the word Message. If there was
no message there would be no messenger.

To Obey the Messenger means to obey the message he delivered.


4- The only ‘message’ revealed to Muhammad was the Quran

In reply to this Quranic truth, the proponents of hadith claim that they have no problem
with the fact that the only duty of Muhammad was to deliver the message, but they
quickly add that the hadith and sunna of Muhammad are part of the “message” and were
inspired by God! They base such claim on a corrupted interpretion of 53:3-4.

Nor does he speak from [his own] inclination.
 It is not but a revelation revealed, Quran 53-4

As a matter of fact, they claim that besides the hadith of Muhammad (which they claim
was inspired) they claim that Muhammad received additional revelation directly from God
outside the Quran which they call the “Hadith Al-Qudsy” or the “sacred hadith“!


For more information on the corruption of 53:3-4, please see: The corruption of 53:3-4 – Follow

With the guidance of the Quran we can quickly establish (below) that Muhammad did not
receive any revelation from God other than the Quran. Yes the prophet was inspired by God
in certain personal matters, an example of such inspiration is found in 66:3 where God inspired
the prophet regarding the truth of a domestic issue. However, this was inspiration from God and
not revelation.

“O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you,
seeking the approval of your wives? And Allah is Forgiving and Merciful.” 66:1

“Allah has already ordained for you [Muslims] the dissolution of your oaths.
And Allah is your protector, and He is the Knowing, the Wise.” 66:2

“And [remember] when the Prophet confided to one of his wives a statement; and when
she informed [another] of it and Allah showed it to him, he made known part of it
and ignored a part. And when he informed her about it, she said, “Who told you this?”
He said, “I was informed by the Knowing, the Acquainted.” 66:3

The difference between inspiration and revelation is that God inspires all humans
(note how God inspired the mother of Moses). God also inspires the animals
(example of that is in 16:68 where God tells us how He inspires the bees).

This is different from revelation which is specificaly an inspired scripture which contains
religious laws and prohibitions.

And your Lord inspired to the bee, “Take for yourself among the mountains, houses, and
among the trees and [in] that which they construct.

Note here that the hadith followers uphold the hadith and sunna as the second source of
Islamic law besides the Quran, and by doing so they elevate the hadith to the status of
revealed scripture.

We are told in the Quran that the prophet did not receive any revelation from God other
than the Quran:

Qul ayyu shay-in akbaru shahadatanquli Allahu shaheedun baynee
wabaynakum waoohiyailayya hatha alqur-anu li-onthirakum bihiwaman
balagha a-innakum latashhadoona anna maAAa Allahi alihatanokhra qul la
ashhadu qul innama huwa ilahunwahidun wa-innanee baree-on mimma
“Say (Muhammad): What thing is “Akbar Shahada” (greatest testimony)? Say: God is a
Witness between me and you; this Quran has been revealed to me by inspiration that
with it I may warn you and all whom it reaches. Do ye in sooth bear witness that there
are gods beside Allah? Say: I bear no such witness. Say: He is only One Allah. Lo!
I am innocent of that which ye associate (with Him). (Balagha)” 6:19


 This testimony which God describes as “Akbar Shahada” (the Greatest Testimony) commands
Muhammad to testify that He received the Quran from God. This testimony speaks of only
one revelation received by Muhammad from God which is the Quran. If Muhammad truly
received other revelations from God (other than the Quran), would we not find any mention
of it in the Quran? Would God hide the fact that He gave Muhammad a revelation independant
of the Quran and then command us to obey it?


Moreover, to insist that every word uttered by the prophet was even inspiration
(let alone revelation) is once again to show ignorance with the Quran. We are given
in the Quran six different cases where the prophet committed errors for which he was
reprimanded by God. Some of these errors were actually quite serious, such as when
Muhammad prohibited something which was made lawful by God.

Prohibiting what God makes lawful is a great sin as 6:150 confirms.

Say, [O Muhammad], “Bring forward your witnesses who will testify that Allah has
prohibited this.” And if they testify, do not testify with them. And do not follow the
desires of those who deny Our verses and those who do not believe in the Hereafter,
while they equate [others] with their Lord. 6:150

The question here is how can someone who’s every word is inspired by God commit ANY
errors?  Could God be inspiring mistakes to His prophet!!!


5- God promises to preserve the Quran and nothing else

“Absolutely, we have revealed the “Zhikr” (Quran), and, absolutely, we will preserve it.” 15:9

These words proclaim God’s promise to preserve the Quran. We do not read anywhere else in the
Quran that God would preserve the personal sayings of the messenger. As a matter of fact,
God did not preserve His Own previous scripture (Torah and Injeel), why would He preserve
personal words of any of His servants?

Is God elevating His servant to be a legislating god besides Him when God tells us that the
SOLE duty of the messenger is to deliver His message?

But this is not all, we are told in the Quran that anything which is not from God would ultimately
contain many contradictions and corruptions:


“If it were from other than God, they would have found in it numerous contradictions.” 4:82

Despite these clear words, the followers of hadith claim that a number of their hadith books,
such as the collections of Bukhari and Muslim, to be fully authentic (Sahih) and without
corruption! Do they not believe God’s words in 15:9 and 4:82?

Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian15:9
Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah ,
they would have found within it much contradiction. 4:82

6- The command to follow the Quran and nothing else

In the Quran God commands all believers to follow the Quran alone. This command is found in
numerous verses, the following are examples:

Shall I seek other than God as a source of law, when He has revealed to you this book fully


The clear command in 6:114 confirms that believers should follow the Quran as the only
source of law.

Another very clear command is found in the following Quranic verse:

Follow what has been sent down to you from your Lord (Quran); 
do not follow other masters beside Him.” 7:3

These words are crystal clear, we must follow the Quran and no other sources.
The word “Him” refers to God, which makes the matter also clear that we should
follow no other than God and what has been revealed by God (Quran).

7- Are we commanded to follow the Sunna of Muhammad?

The followers of hadith and Sunna use a twisted meaning of 33:21 to imply that we should
follow the methodology of the messenger and thus we need to follow his Sunna!

To expose the corruption and manipulation in such claim, let us first read 33:21

“The messenger of God has set up a good example for those among you who seek God
and the Last Day, and constantly think about God.”


From these words we note that God is very specific in describing the capacity in which
the prophet has set a good example. The good example lies in his constant thinking of
God and how he sought God and the last day.

Sadly, the followers of hadith and Sunna have reduced this glorious ayat so as to imply
that we should eat as the prophet ate, sleep as he did and even enter the toilet with the
same foot which he used!!!

This type of hadith is only one among many other ridiculous do’s and do not’s that fill
the books of hadith.

To make the issue undisputable, God asserts in the Quran that the only Sunna is the
Sunna of GodNo where in the Quran is there any mention of the Sunna of Muhammad!!!!

“You will find that the Sunna of Allah is the only Sunna” (33:38…..33:62….35:43…..48:23).

Ma kana AAala annabiyyimin harajin feema farada Allahu lahusunnata Allahi
allatheena khalaw min qablu wakanaamru Allahi qadaran maqdoora
There is no reproach for the Prophet in that which Allah maketh his due.
That was Allah’s way with those who passed away of old – and the commandment
of Allah is certain destiny. 33:38


Sunnata Allahi fee allatheenakhalaw min qablu walan tajida lisunnati
Allahi tabdeela
That was the way of Allah in the case of those who passed away of old;
thou wilt not find for the way of Allah aught of power to change. 33:62
Istikbaran fee al-ardi wamakraassayyi-i wala yaheequ almakru assayyi-oilla
bi-ahlihi fahal yanthuroona illasunnata al-awwaleena falan tajida lisunnati
Allahitabdeelan walan tajida lisunnati Allahi tahweela
(Shown in their) behaving arrogantly in the land and plotting evil; and the
evil plot encloseth but the men who make it. Then, can they expect aught
save the treatment of the folk of old? Thou wilt not find for Allah’s way of
treatment any substitute, nor wilt thou find for Allah’s way of treatment aught
of power to change. 35:43
Sunnata Allahi allatee qad khalat minqablu walan tajida lisunnati Allahi tabdeela
It is the law of Allah which hath taken course aforetime.
Thou wilt not find for the law of Allah aught of power to change. 48:23

For more details please go to: The manipulation of 33:21 – To Follow

8- Are we commanded to follow the Hadith of Muhammad?

A number of Quranic verses make it very clear that the only Hadith authorised by
God is the Quran itself:

Tilka ayatu Allahinatlooha AAalayka bilhaqqi fabi-ayyi
Allahi waayatihi yu/minoon
“These are God’s revelations (Quran) that We recite to you truthfully.
In which Hadith other than God and His revelations do they believe?” 45:6


Wamina annasi man yashtareelahwa alhadeethi liyudilla AAan sabeeli
Allahibighayri AAilmin wayattakhithaha huzuwan ola-ikalahum
AAathabun muheen

“Among the people, there are those who uphold baseless Hadith, and thus
divert others from the path of God without knowledge, and take it in vain.
These have incurred a shameful retribution.” 31:6

We also read in the Quran that God deliberately allowed the fabricators to spread false
Haidith so that a test can be set for all people; will they uphold the Quran as the only
source of law (6:114) or will they follow other sources besides the Quran which ultimately
exposes them as false believers(45:6 and 31:6) ?


“We have permitted the enemies of every prophet – human and jinn devils – to inspire
in each other fancy words, in order to deceive. Had your Lord willed, they would not
have done it. You shall disregard them and their fabrications.
This is to let the minds of those who do not believe in the Hereafter listen to such
fabrications, and accept them, and thus expose their real convictions.” 6:112-113

9- Was the messenger authorised by God to issue any teachings besides the Quran?

God also asserts to all believers that prophet Muhammad was commanded not to teach
any other teachings, otherwise he would incur severe punishment from God:


“It (the Quran) is a revelation from the Lord of the universe. Had he (Muhammad) uttered
any other teachings, We would have grabbed him by the right, and We would have severed
his Wateen (Major artery of the heart), none of you could have helped him.”

Those who insist that the prophet left us a second source of religious law (hadith) are
either accusing the prophet of disobeying God’s commands in 69:43-47, or do not
really understand the Quran.

10- The instructions left by the prophet

In accordance to 6:114, 69:43-47 and many other clear cut Quranic words, prophet
Muhammad himself commanded his people not to write his own hadith.

This is documented in the very same books of hadith which they call “sahih” (authentic),
like Muslim and others:

“Do not write down anything of me except the Quran. Whoever writes other than that
should delete it”

 (Ahmed, Vol. 1, page 171…..also Sahih Muslim, Book 42, Number 7147)


For the first 200 years after the death of the prophet, and in accordance with his
instructions, the writing of his hadith was forbidden. If we consider the volumes of
Hadith we have today, and which are labelled as ‘authentic‘, we find that the collection
of Bukhari was the first to be written. It is also interesting to note that Imam Al-Bukhari
was born in the year 194 After Hijrah, which means that we do not have any record of
authentic hadith for the first 200 years after the death of the prophet.

Even if we were to follow the hadith (which we are not), how accurate can a collection
of sayings documented two centuries after the death of the prophet be?

The peculiar matter here is that the followers of hadith do not show any genuine desire
to obey the Quran nor for that matter to obey the instructions left by the prophet!

To counteract the command left by Muhammad not to write his hadith they make an
astonishingly ridiculous claim. They claim that the prophet issued these instructions
(not to write his hadith) only in the first period of revelation and only because he was
worried that his hadith would be mixed up with the Quran! They add that these instructions
were cancelled in his later years! Well, if that was the case, why do we not have a Hadith
which states that the prophet had cancelled his earlier command? More important, and
if that earlier command was cancelled, why was there a gap of at least 200 years between
the first hadith and between the first authentic (sahih) documentation of hadith?

Moreover, by saying this ridiculous claim (that the prophet was afraid that his hadith
would be mixed up with the Quran) they once again show their ignorance with the
Quran. In Sura 75 we are assured that God would secure the safe collection of the Quran:

“It is We who will collect it into Quran.” 75:17

This promise from God about the safe collection of the Quran, plus the promise in
15:9 for the preservation of the Quran reduces the claim of the hadith followers
(that the prophet was worried that his words would get mixed up with the Quran)
to utter nonesense. It is either they do not believe God or that they are implying that
the prophet had personal doubts in God’s ability to keep His promise!

11- Did the prophet follow anything other than the Quran?

The answer to this question is decisively dealt with in the Quran:


“Then we revealed to you this scripture, truthfully, confirming previous scriptures,
and superseding them. You shall rule among them in accordance with God”s revelations,
and do not follow their wishes if they differ from the truth that came to you”

God’s command to the prophet to follow what was revelaed to him (Quran) is
loud and clear. The importance of this command is emphasised in the words

“You shall rule among them in accordance with God’s revelations”.

They are then repeated in verse 49 to emphasise their importance.

And judge, [O Muhammad], between them by what Allah has revealed and do
not follow their inclinations and beware of them, lest they tempt you away from
some of what Allah has revealed to you. And if they turn away – then know that
Allah only intends to afflict them with some of their [own] sins. And indeed,
many among the people are defiantly disobedient.


To conclude, to obey God and obey the messenger, we must follow the message of the
messenger. We must follow the Quran, all the Quran and nothing but the Quran.

What authority does God give to His Messengers?

As mentioned in the earlier sections, the messengers of God are sent to deliver His
messages and scripture to mankind. In order for them to fulfill their duties and deliver the
message within the role they are assigned to play, it is important for all believers to
acknowledge the nature of their role and the authority they are given. It is of equal
importance to be aware of what is not within their authority to do.

It must be said that the majority of the cases of idol worship stems from the fact that the
followers of any one messenger invariably give him more authority than what God has decreed.

To present and study this matter, the presentation has been divided into two sections:

What a Messenger is, and what a Messenger is not.

Each of these sections will display the relevant Quranic reference for what a messenger is
authorised to do and equally what he is not authorised to do.


What a Messenger is

1- Deliverer of God’s message

A message from God could be a complete scripture or pieces of information and messages.
Messengers are also sent to reveal hidden issues inside the scripture or to confirm existing

Delivering God’s message is the focal point and duty of any messenger. God sees to it that
His messengers accomplish this duty to its completion.

“O you messenger, deliver what is revealed to you from your Lord – until you do, you have
not delivered His message” 

2- Warner, deliverer of good news, teacher and purifier

When God sends a messenger to a people, this messenger does not deliver the message and
leaves in the way a postman delivers a letter, but the messenger spends his whole life as a
preacher to his people. The Quranic verses that speak of messengers as warners, deliverers
of good news, teachers and purifiers are numerous. We have many examples in the Quran of
messengers who spent many years attempting to guide their people and purify them from
their sins. The despairing words of Noah to God in Sura 71 provide such example:

“We sent Noah to his people: “You shall warn your people before a painful retribution
afflicts them”. He said, “O my people, I am a manifest warner to you t
o alert you that you
shall worship God, reverence Him, and obey me. 
He will then forgive you your sins and

respite you for a predetermined period. Most assuredly, God’s appointment can never
be delayed, once it is due, if you only knew” He said, “My Lord, I have invited my people
day and night
But my invitation only increased their aversion. Whenever I invited them to
be forgiven by You, they placed their fingers in their ears, covered themselves with their
clothes, insisted, and turned arrogant. 
Then I invited them publiclyThen I proclaimed to
them loudly, and I spoke to them privately

Messengers are sent to their people as teachers and purifyers (by inviting them to the
straight path of God):

“(Blessings) such as the sending of a messenger from among you to recite our revelations to
you, purify you, teach you the scripture and wisdom, and to teach you what you never

Messengers are also sent (as mentioned) as Warners and Deliverers of good news:

“We have sent you (O Messenger) with the truth as a bearer of good news, as well as a

3- Witness on Judgement Day

“We have sent to you a messenger to serve as a witness against you, just as we sent to
Pharaoh a messenger”

“Everyone among the people of the scripture was required to believe in him before his
death. On the Day of Resurrection, he (Jesus) will be a witness against them

“Thus, when the day (of judgment) comes, we will call upon a witness from each
community, and you (the messenger) will serve as a witness among these people


What a Messenger is not

As seen, the Quran is clear and precise in establishing what authority is given to God’s
Messengers. Equally, God makes it clear in the Quran what authority is not given to His

1- Warner but not Enforcer

We read a clear message in the Quran related to the role of the messenger as a deliverer of
God’s message without being an enforcer of the message. The following are some of the
Quranic verses that confirm this truth:

“You shall remind, for your mission is to deliver this reminder. You have no power over

“Follow what is revealed to you from your Lord, there is no god except He, and disregard
the idol worshipers. Had God willed, they would not have worshiped idols. We did not
appoint you as a guardian, nor are you their advocate

The command here to the messenger is very clear. God asserts that the messenger is only to
deliver the message and warn. The prophet is not appointed as a guardian nor an enforcer.

“O people, the truth has come to you herein from your Lord. Whoever is guided is guided
for his own good. And whoever goes astray, goes astray to his own detriment. I am not a
guardian over you

“You shall proclaim to those who received the scripture, as well as those who did not,
“Would you submit?” If they submit, then they have been guided, but if they turn away,
your sole mission is to deliver the message
. God is Seer of all people.” 

“Proclaim: “This is the truth from your Lord,” then whoever wills let him believe, and
whoever wills let him disbelieve

Once again, the emphasis on the fact that the messenger has no power to inforce the
message on anyone is clear.

2- Deliverers of God’s Law but not Law Maker

In the case of a prophet, he delivers the scripture that contains God’s law. In the case of the
messenger, he is sent to confirm the existing scripture and warn all those who have strayed
away from God’s law.

However, we are told in all the scripture that the role of the Law-Maker is one exclusively
retained by God Almighty.

When God gave Moses a complete and detailed law (7:145), God commanded Moses and
the people of Israel to adhere closely to the Law of God and never to follow any other Law
(see Leviticus 18:1-5).

Similarly, when God revealed the Quran to Muhammad, God commanded Muhammad and
all his followers to follow the Law of God in the Quran and no other source:

“Shall I seek other than God as a source of law, when He has revealed to you this book fully

It is made very clear in the Quran that no human being (messengers included) has the right
to authorize any laws not specifically authorised in the Quran. It is also asserted that
whoever follows such laws falls automatically into the trap of idol worship:

“They follow idols who decree for them religious laws never authorized by God. If it were
not for the predetermined decision, they would have been judged immediately. Indeed, the
transgressors have incurred a painful retribution.”

God in His infinite wisdom knows very well that in spite of all these firm assurances, there
will still be those who argue in favor of assigning the right of law making to the messengers
they follow. For that, God chose to include a very significant incident in the Quran as a
reminder for all believers. This is found in the following verse:

“O you prophet, why do you prohibit what God has made lawful for you, just to please your
wives? God is Forgiver, Merciful.”

This glorious verse tells us a number of issues:

1- It is clear here that the prophet had prohibited something that was made lawful by God.
Many accounts of this incident have been narrated, perhaps the most common is the one of
the prophet when he prohibited honey on himself following a domestic dispute with
some of his wives. But the nature of the item that he prohibited or the details of the
dispute are irrelevant. All what matters is that the prophet made the mistake of prohibiting
something which was made lawful by God. This could have been honey, figs or peanuts.

In other words, the prophet played the role of the Law-maker, when his sole role was to deliver
God’s message.

2- We then read the very significant words at the end of the verse God is Forgiver,

In other words, God is telling the prophet that he has made a mistake but that God would
forgive him because God is the Most Merciful.

3- It is also evident that God does not include these words in the Quran because He is keen
on belittling the prophet in the sight of the reader of the Quran. Not at all, we read
throughout the Quran that God’s messengers are spoken of highly and are well praised.
Then why does God include this incident in the Quran?

The obvious answer is that God sets this as a reminder for all believers across time thatno one
not even God’s prophets, have the right to make laws or authorise laws not authorised
by God Himself.

3- Honourable but also accountable

The verses that describe God’s messengers as honourable and of excellent character are
numerous, such as:

“You (O Messenger) are blessed with a great moral character  68:4

The messenger of God has set a fine example for those among you who seek God and the
Last Day, and constantly think about God.”

“We have tested before them the people of Pharaoh; an honorable messenger went to them”  44:17

“O John, you shall uphold the scripture, strongly.” We endowed him with wisdom, even in his
youth. And (we endowed him with) kindness from us and purify, for he was righteous.
He honored his parents, and was never a disobedient tyrant” 

“Indeed, Abraham was clement, extremely kind and obedient 11:75

“Mention in the scripture Abraham; he was a saint, a prophet” 19:41

“He said, “I am the messenger of your Lord, to grant you a pure son (Jesus)” 19:19

“Mention in the scripture Moses. he was devoted, and he was a messenger prophet” 19:51

“And mention in the scripture Ismail. He was truthful when he made a promise, and he was
a messenger prophet”

These are some of the numerous verses that describe God’s messengers as men of fine
character and honour.

However, the Quran also stresses the fact that all will stand infront of the Almighty and be
accountable. This applies to all humans including saints, messengers and prophets.

It must be remembered that all the human race (including messengers) have refused to
submit to God’s absolute authority in the pre-life and also refused the gracious offer that
God presented them with (see 33:72). For this reason, all the human race is brought into
this world as their second chance to redeem themselves. For this reason also, all the human
race (including saints, messengers and prophets) will be accountable on Judgement Day.

For more info on the pre-life please check the file (The Reason We Are here).


The Quran confirms that all the messengers will be held accountable like the rest
of the human race:

“We will certainly question those who received the message, and We will also question the

“The sky is opened up. The mountains are blown up. The messengers are summoned.
That is the appointed day”

“Every single one in the heavens and the earth cometh unto the Most Gracious
as a 

4- Blessed with wisdom but not infallible

In order to enable the messengers to accomplish their asigned mission, God blesses His
messengers with wisdom and the knowledge of the scripture:

“(Blessings) such as the sending of a messenger from among you to recite our revelations to
you, purify you, teach you the scripture and wisdom, and to teach you what you never

“Our Lord, and raise among them a messenger to recite to them Your revelations, teach
them the scripture and wisdom
, and purify them. You are the Almighty, Most Wise”

“When Jesus went with the proofs, he said, “I bring to you wisdom, and to clarify some of
the matters in which you dispute. You shall reverence God and obey me

Other verses speak of the same truth, how God endows His messengers with wisdom
(Joseph 12:22), (Lot 21:74), (Moses 28:14), (David 38:20), and so on.

However, the Quran also emphasises that His messengers are not infallible. They are apt to
make mistakes just like anyone else. Many examples are given in the Quran for specific
mistakes committed by various messengers and prophets. We note that Muhammad is
reprimanded in the Quran six times for mistakes he committed. Mistakes for other
messengers include Moses killing an innocent man, Jonah abandoning God’s mission half
way through its completion, Solomon forgetting his prayer, Joseph (when he was in prison)
putting his trust and fate in the ruler’s hand when he should have remembered that God is
the Only One to decide his fate.

Perhaps, the principal reason we are told of these mistakes in the Quran is to establish the
fact that God’s messengers are human beings like all of us and that they should not be

“Say (O Muhammad), “I am no more than a human like you, being inspired that your god is
one god. Those who hope to meet their Lord shall work righteousness, and never worship
any other god beside his Lord”


The above were some of the Quranic verses that assert beyond any shadow of doubt what
messengers are and what they are not.

Sadly, and after all these clear Quranic assurances, the majority of Muslims regard
Muhammad as an infallible human being, that he has the authority to make laws and that
without him no Muslim could escape Hell !!!

The selection of a Messenger

God selects His messengers according to His infinite Wisdom. God knows who among his
servants is best qualified to deliver the message entrusted to him:

“When a powerful proof comes to them, they say, “We will not believe, unless we are given
what is given to God’s messengers!” God knows exactly who is qualified to deliver His
  Quran 6:124

From the information we have about the life of many previous messengers, we know that
such issues as education, wealth, or social status were never factors in the equation when it
comes to God’s selection of messengers.

According to all historical accounts, we know that such messengers as Moses, Abraham,
Jesus, Muhammad and others were men of slender means. They had no notable claim to
social status and had no material aspirations.

However, we do know that these prophets have all been men highly honored and regarded
for their integrity and the purity of their lives even by those who later, on the
announcement of their claims, became their enemies.

Moreover, almost all of God’s prophets, were not known to be learned men or scholars in
the arts and culture of their times, yet, God chose each of them to deliver His revelations.

Sadly, the human being is not always able to comprehend the wisdom and purpose of the
divine plan. We read in the Quran how every messenger sent by God was ridiculed by his

“Every time a messenger went to them, they ridiculed him”  Quran 15:11

“When they saw you, they always ridiculed you: “Is this the one chosen by God to be a
  Quran 25:41

We read in Sura 43 how the community of Muhammad ridiculed him during the early days
of the revelation because he did not match their idea of a messenger as being one of the
prominent elite of Mecca or Yathrib (Medina):

“They said, “If only this Quran was sent down through another man from the two
communities (Mecca or Yathrib) who is prominent!”
Quran 43:31

Yes, it is true that Muhammad had no notable claim to social status or power and had no
material aspirations, yet little did his enemies know that as a result of the revelation he
delivered from God, he would become a key factor in bringing about everlasting changes
in the history and civilization of the world. The same argument applies to other prophets of

The difference between “Prophet” and “Messenger”

(according to the Quran)

One of the issues that always comes up when discussing the Quran is the definition of the
Prophet (Nabi) and the definition of the Messenger (Rasoul).

No one can define these words better than God, after all it was God who sent all prophets
and messengers. The definition of the words prophet and messenger is very clear in the
Quran. However, most of the scholars and their followers do not accept the definition given
by God and instead accept the definition they devised themselves or the one which they
have inherited from their predecessors. 
Choosing the teachings of the scholars above the
words of God reflects a disbelief in God and His word (Quran).

Against this is a clear warning in the Quran:

“They have set up their religious leaders and scholars as lords; instead of God…..
Quran 9:31


God’s Definition of Prophet and Messenger


(Nabi and Rasoul)


In 3:81 God defined the exact duty of the Prophet (Nabi) and also the duty of
the Messenger (Rasoul):

God took a covenant from the prophets, saying, “I will give you the scripture and wisdom.
Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in
him and support him.”
He said, “Do you agree with this, and pledge to fulfil this
They said,
“We agree.” He said, “You have thus borne witness, and I bear
witness along with you.”

Verse 3:81, among many other verses, provides the definitions of “Nabi” (Prophet) and
Rasoul” (Messenger). “Nabi” is a messenger of God who delivers a new scripture, while
Rasoul” is a messenger commissioned by God to confirm existing scripture.

Some messengers deliver a new scripture and in that case they are also prophets, but many
other messengers do not deliver a new scripture. As a result, every “Nabi” is a “Rasoul,”
but not every “Rasoul” is a “Nabi“.

The Quranic definition of Prophet, and how all the prophets were given Scripture
to deliver, is also confirmed in the following verse:

“The people used to be one community when God sent the prophets as bearers of good
news, as well as warners. He sent down with them the scripture, bearing the truth, to judge
among the people in their disputes”
  Quran 2:213

Those who are not sufficiently familiar with the Quran tend to think that Aaron was a
Nabi” who did not receive a scripture. They claim that the Torah was given to Moses and
not to Aaron! This claim can only be made by those who do not believe the Quran, since
God ascertains that the Torah was given to both Moses and Aaron (21:48, 37:117).

More Proofs from the Quran

Prophethood and scripture:


Whenever God mentions prophethood in the Quran, He mentions scripture.

The following are some examples:

“Never would a human being whom God blessed with the scripture and prophethood say
to the people, “Idolise me beside God.” Instead, (he would say), “Devote yourselves
absolutely to your Lord alone,” according to the scripture you preach and the teachings
you learn.”
  Quran 3:79

“Those were the ones to whom we have given the scripture, wisdom, and prophethood.
If these people disbelieve, we will substitute others in their place, and the new people
will not be disbelievers.”
  Quran 6:89

“We granted him Isaac and Jacob, we assigned to his descendants prophethood and the
scriptures, we endowed him with his due recompense in this life, and in the Hereafter he
will surely be with the righteous.”
  Quran 29:27

“We have given the Children of Israel the scripture, wisdom, and prophethood, and
provided them with good provisions; we bestowed upon them more blessings than
any other people.”
  Quran 45:16

“We sent Noah and Abraham, and we granted their descendants prophethood and the
scripture. Some of them were guided, while many were wicked.”
  Quran 57:26


Messenger prophet and not, prophet messenger:


In 7:157 God described the Prophet Muhammed as, “the messenger prophet” and not as
‘the prophet messenger‘. This is not a coincidence, God does not do coincidences!

The reason is that not every messenger is a prophet and therefore the word ‘prophet‘ is
used to further define and clarify the description of that messenger.

Moses, the messenger prophet:

In 19:51, Moses was described by God as a “messenger prophet” (Rasoulan Nabyya),
and not as a prophet messenger (Nabyyan Rasoula).


Ismail, the messenger prophet:


In 19:54, Ismail is described with the same words, “Rasoulan Nabyyan“.

The reason is that, not every Rasoul (Messenger) is a Nabi (Prophet), but every Prophet
(Nabi) is a Messenger (Rasoul), so God defined the word Rasoul by adding to it “Nabyya“.
In other words, Ismail was a messenger and also a prophet. God does not make mistakes
and He does not place His words in a haphazard sequence, it is meant to be in this order.

The question is: if every messenger is also a prophet, why would God need to describe
Muhammad, Moses or Ismail as “messenger prophets“?

Other examples are found in the Quran to clarify this description:


Human being messenger:


“Am I more than a human messenger (Basharan Rasoula)”  Quran 17:93

Notice the words ” a human messenger” and not ‘a messenger human‘.

The reason is that not every human is a messenger while every messenger from among us
is a human (unless stated otherwise by God, such as an angel messenger).

17:94, has the same expression again, human messenger, and not not messenger human.


Messenger nor a prophet:


Perhaps one of the strongest indications in the Quran that the words prophet and messenger
do not have the same meaning, is found in the following verse:

“We did not send before you any messenger nor a prophet, without having the devil
interfere in his wishes. God records what the devil has done then God perfects His
revelations. God is Omniscient, Most Wise.”
  Quran 22:52

If the words prophet and messenger had the same meaning God would not be saying
messenger nor a prophet, would He? Had the two words had exactly the same meaning,
then mentioning one of them would have been sufficient.


Significance of 57:25

“We have sent Our messengers with clear proofs and we brought down with them
 scripture and the balance so that people may uphold justice”  Quran 57:25
Some scholars refer to 57:25 to claim that all messengers are sent with the scripture therefore they add that there is no difference between a messenger and a prophet.
Indeed God says in 57:25 that He sends His messengers with the scripture. The question which needs investigating is whether 57:25 speaks of all messengers, or
only the messengers who were also prophets? In other words, are there messengers
who were sent without a scripture?
To confirm the truth of this issue, or the truth of any Quranic issue, we must consider
all the relevant verses and not one verse in isolation. To separate one verse, such as 57:25, and attempt to deduce a conclusion from that verse alone will often lead to falseresults

First, it can be established that the definition of a messenger is someone who
delivers a message from God. As a result, all prophets are also messengers since they
deliver a message from God. There is no dispute among all scholars about this truth
so there is no need to elaborate.

The next step is to establish whether God makes any difference between prophets
and messengers, or are they all the same?
According to all the verses presented above and in particular 22:52 where God uses
the word “messenger NOR a prophet” we have clear proof that the two words (messenger and prophet) do not have identical meanings.
If these two words were identical in meaning there would be no need for God to say
messenger NOR a prophet”.

Now we look at 33:40 where God tells us that Muhammad is a messenger of God
and the final prophet.
“Muhammad was not the father of any man among you. He was a messenger of God
and the final prophet. God is fully aware of all things.”  Quran 33:40
This verse confirms that there will be no prophets after Muhammad.

Now we look at 10:47 where we are told:
“For every community there is a messenger. After their messenger comes, they are
judged equitably, without the least injustice.” Quran 10:47
Since every community will receive a messenger, and since the communities will
continue till the end of the world, it becomes clear that there will be future messengers
to come. If we add to that the Muhammad is described as the final prophet (33:40)
thus it becomes clear that all future messengers (after Muhammad) are not prophets.
Once again a Quranic fact which cannot be denied.

The above shows that the claim that all messengers are also prophets shows lack of
understanding the Quran.


 Now that we have established that some messengers are not prophets, we can
inquire as to what exactly is the difference between the two. As we have seen (above),
we are told in 3:81 that after all the prophets have come and also all the scripture sent,
a messenger will come to confirm the scripture. Since Muhammad was one of the
prophets who took this covenant (33:7), then he cannot be the messenger who will
come after all the scripture and prophets. Muhammad would not be required to take a
covenant to believe in himself and support himself! We also note from 3:81 that the
messenger who will come after Muhammad (who is the last prophet) will not deliver a
scripture since the Quran is the last scripture, but he will confirm the scripture.

When we have put all the above verses together we can read 57:25 in a better light,
the messengers spoken of in 57:25 are the ones who delivered a scripture and not all
messengers. God continues in 57:26 and 57:27 by speaking of some of the prophets
who were sent with the scripture (Noah, Abraham and Jesus) to once again confirm
that the messengers spoken of in 57:25 were the ones who delievered scripture and not
all messengers.

To conclude
1- All prophets are also messengers, they deliver a message from God.
2- There will be messengers after Muhammad and till the end of the world (10:47)
3- Muhammad was the final prophet, no prophets after Muhammad (33:40)
4- Therefore all messengers who come after Muhammad are not prophets.




The Quran is clear that every prophet (nabi) is a messenger (rasoul) but not every
messenger is a prophet.

Now that we have the definition of Prophet (Nabi) and Messenger (Rasoul) from God
Almighty Himself, the Teacher of the Quran, no scholar’s opinion can change that fact.
However, we are all free to side with God or side with the scholars. Generations before us
made the wrong choice and were described by God in the Quran as follows:

“They have set up their religious leaders and scholars as lords, instead of God . . . ”
Quran 9:31

This act of placing the scholars as idols besides God can lead to one place,
and it is not Heaven.