Muhammad

Apologetic Paper by Joseph Smith - May 1995

C: Questions concerning Muhammad's Prophethood

1. Was Muhammad a specific or universal Prophet?
2. Was Muhammad a Prophet of the Jews?
3. Was Muhammad a Prophet to the Christians?
4. Was Muhammad the Seal of the Prophets

1. What about Jesus?
2. What about the Other Prophets?

C: Questions concerning Muhammad's Prophethood

In this paper we have been asking the question of whether Muhammad could qualify as a true prophet of God. We posed the Muslim positions that he could: because of the supernatural witness to his prophethood during his early childhood, because of the fact that he delivered the Qur'an though he was illiterate, and because both his prophesies and miracles pointed to his prophethood.

After presenting rebuttals to all four of these positions we followed up with four criteria of our own, taken from scripture, to ascertain what God considers the qualities of the office of a prophet are. These were that he must be born in the prophetic race, that he must speak in the name of Yahweh, that his message must conform to previous revelations, and that his predictions must be verifiable. We concluded that Muhammad could not qualify in any four of these categories.

Now we take that same argument further, and ask some disturbing questions as to whether Muhammad could qualify to be a true prophet of God, not just for the Arabs, but for the world as a whole. We begin, then, with that very point. Was Muhammad called to be a prophet for the whole world, or was his calling only limited to that of Arabia?

C1: Was Muhammad a specific or universal Prophet?

When we read the Qur'an we find that Muhammad understood himself at first to be a warner to Arabia in the succession of the Biblical prophets. It is evident from these passages in the Qur'an that he considered his duty was that of bringing the same message which can be found in the Bible, but now within the Arabic language. The Taurat was a book for the Jews, the Injil a book for the Christians, and now the Qur'an was a book for the Arabs. This was his initial understanding.
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Let's look at some of the earlier Suras which seem to point out that Muhammad's specific task was simply to warn, and at the same time reveal Allah's word in the Arabic language.

Sura 2:119: "Verily, We have sent thee in truth as a bearer of glad tidings and a warner: but of thee no question shall be asked of Companions of the Blazing Fire."

Sura 14:4: "We sent an apostle except (to teach) in the language of his (own) people, in order to make (things) clear to them."

Sura 17:93: "Say: 'Glory to my Lord! am I aught but a man, an Apostle?"

Sura 26:195,196: "In the perspicuous Arabic tongue. Without doubt it is (announced) in the mystic Books of former peoples."

Sura 27:91: "For me, I have been commanded to serve the Lord of this City, Him Who has sanctified it and to Whom (belong) all things: and I am commanded to be of those who bow in Islam to Allah's Will,"

Sura 42:7: "Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,"

Sura 43:3: "We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom)."

Sura 46:12: "And before this, was the Book of Moses as a guide and a mercy; and this Book confirms (it) in the Arabic tongue; to admonish the unjust, and as Glad Tidings to those who do right."

Sura 33:40: "Muhammad is not the father of any of your men, but (he is) the Apostle of Allah, and the Seal of the Prophets, and Allah has full knowledge of all things."

Sura 34:28: "We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not."

While in Mecca, at least, where the former Suras quoted above were written, Muhammad considered himself as a warner to the Arab peoples. This position contradicts the claim by Muslims today that Muhammad was always a universal messenger for all peoples in all times.

The term "Arabic Qur'an" (in Suras 42:7; 43:3 and 46:12 - above) obviously presupposes that there was at least one other Qur'an. This more than likely is referring to the Hebrew and possibly the Greek "Qur'an" (which are the Old and New Testament). Muslims would not say that they are invalidated by the Arabic Qur'an, but are rather confirmed by it.

There is a problem, however. An Arabic Qur'an was not announced in "the mystic books of the former peoples" (Sura 26:196). To say the least, there is no such book available today which speaks of this "Arabic Qur'an," in contrast to the former "Qur'ans." Neither was it known at the time of Muhammad, as we have many manuscripts in our possession with which to verify if such an announcement had been made.

So, initially Muhammad was only a messenger for the Arab people. He saw the polytheism which were pervasive in Arabia, and sought to eradicate it with the 'messages' he was receiving via the angel Gabriel.

Why then, did he go universal? There are those who believe this probably came about due to his successes on the battle- field. As his prominence grew, so did his authority over people who were not necessarily Arab. In other words, his supernatural monotheistic message, had to keep pace with the natural polytheistic reality on the ground. Suras 33:40 and 34:28 provided him with the authority to do so.

A more likely scenario is that the later redactors of the Qur'an imposed this universal application on Muhammad, once the borders of Islam had reached beyond the Hijaz (Arabia). Without eradicating the Suras which speak of his specific Arabic mission, they simply imposed this new category while applying the law of abrogation to the former Suras.

C2: Was Muhammad a Prophet of the Jews?

The second question we ask is whether Muhammad was a prophet to the Jews? In Medina were a number of Jewish groups called the Kahinan. They were the wealthiest inhabitants of Medina, and lived in fortified forts surrounding the city. There were three principle tribes living in Medina (according to Muslim Tradition): the Kaynuka, the al-Nadir, and the Kurayza. They all had good relations with the Jews of the north (especially in Khaybar).

During his first year in Medina Muhammad devoted considerable attention to the Jewish inhabitants there, describing himself as their prophet, who could be placed in the long line of prophets.

To appease them, he adopted many of their religious observances. Some of these were:

1. keeping the 10th of Muharram as a fast day, much like the Yom Kippur fast,
2. performing the 3-daily prayer rituals (versus the two Salats kept by Muhammad before the Hijra, while still in Mecca),
3. the weekly community worship services in the early afternoons on fridays (following the Jewish Sabbath day of preparation).
4. Note: This also made common-sense since Friday was the market day, the day when the largest number of people would have been in Medina. And finally:
5. Muhammad also adopted the north-facing Qibla, the practice of facing Jerusalem when praying.

In Sura 3:183 and 184 the Jews ask for a sign similar to that of Elijah for proof of his prophethood. Muhammad retorts that this has always been the way with previous prophets. In Suras 2:118-119; 6:37,124; 13:7; 17:59 the Jews also ask for a sign, to which Muhammad responds that even if a sign were given, like those of the earlier prophets, they would not believe it.

Since Muhammad did not proffer them with a sign, the Jews refused to accept him as their prophet.

The opposition of the Jews of Medina to Muhammad appears to have had a significant impact on the shaping of Islam, for it was precisely at that time and apparently in direct response to the Jews' rejection of him that the nascent Muslim community took on a pronounced national character through the adoption of various elements from ancient Arabian worship. This occurred in the 2nd year of the Hijra, and was signaled by the change of direction for the Qibla. Instead of facing Jerusalem, the prayers were now to be carried out facing Mecca. Here we find a break with Muhammad's Jewish roots, and a symbolic statement that Islam was now venturing on an Arabic course.

This nationalization of Islam gave Muhammad a certain legitimization and broadened his authority in the eyes of the Arab world. Instead of worshipping or adopting a foreign god, which had been the case for most of their pre-Islamic history, Muhammad could now offer a universally accepted god, who was uniquely adapted to the indigenous community. This not only elevated the status of the Arab people, whose allegiance Muhammad needed to continue his military campaigns, but it elevated the status of Muhammad as the mouthpiece of the true God. It also enhanced Muhammad's vision to introduce his heightened concept of god for the whole civilized world.

Muhammad stepped forward as the restorer of the religion of Abraham that had been distorted by the Jews and Christians. Abraham now became the great Hanif and not a Jew or a Christian. He now took the honour as the 'first Muslim,' "a person fully surrendered to the one true God," according to Suras 3:67: 2:135; 3:95; 6:161; 16:123.

Abraham and his son Ishmael, who the rest of the world regarded as having come from Ur of the Chaldeans, were now perceived to be the Arab's direct ancestors, and were now considered to have founded the Meccan sanctuary and the rites celebrated there.

Muhammad's task, therefore, was to restore the ancient rites to their original monotheistic state, as they had been corrupted by the intervening polytheists.

Note: It is highly unlikely that Muhammad was acquainted with the idea of the connection between Abraham and the Ka'ba before the Hijra since this relationship occurs nowhere in the numerous Meccan passages that treat the significance of the Ka'ba. This apparent evolution in Muhammad's theology seems to have been created by his relationship with the Jews.

What then, of the Jews who remained under Muhammad's jurisdiction? They, needless to say, did not accept many of these new revelations concerning their own God. What was to be done with them? Let's see what Muslim Tradition tells us.

In 624 C.E., Muhammad routed a group of 900 Meccans with only a force of 300 at the battle of Badr. This battle became of the utmost significance for the history of Islam. Muhammad saw in the victory a powerful confirmation of his belief in the one true God (Suras 8:17,65; 3:123), and in his own call.

Word got around to the outlying areas of this defeat of the Meccans. Upon his return to Medina, Muhammad began to besiege the outlying Jewish tribe of the Kaynuka (Sura 59:14). Some say that he did so because they had not supported him when he decided to face the Meccans. The Jews were forced to abandon their fort and move north to other Jewish settlements leaving their possessions behind.

In 625 C.E., the Meccans sent a force of 3,000 and defeated Muhammad at the battle of Uhud, wounding Muhammad. But with his eloquence, he endeavored to raise the morale of his followers by exhortations and censure alike (Sura 3:118ff). His authority was inevitably hurt, and he took out much of his anger on the Jewish tribe of Banu 'l-Nadir. They could not withstand his wrath, and he banished them to Khaybar to the north, leaving behind their weapons, gold, and silver which was reserved for Muhammad alone (Sura 59:7ff).

In 627 C.E. Muhammad managed to keep an army of 10,000 Meccans at bay by building a trench around Medina (referred to as the "Battle of the Trench." Once the frustrated Meccans finally left, Muhammad declared war on the last Jewish tribe in Medina, the Kurayza. Unlike the other Jewish families before them, they were given no clemency. According to Ibn Hisham, all the men, numbering between 600-900 were beheaded and their property was divided among the Muslims, while the women and children were taken as captives (for further reading, refer to Christians Ask Muslims by Gerhard Nehls).

The expulsion or elimination of these three Jewish tribes brought Muhammad closer to his goal of organizing an umma strictly on a religious basis. Many Muslims today contend that the Kurayza brought upon themselves their own destruction, as they were treacherous towards Muhammad and refused to accept his authority. According to the Qur'an, however, their only sin was that they "defied God and his messenger" (Sura 59:4). They were eliminated, it seems, simply because they remained neutral.

Note: If we take the annihilation of the Kurayza tribe as a precedent, considering it was given authority by Muhammad himself, is it no wonder that so many non-Muslims in the world today shudder with apprehension at the thought of a Muslim domination of their state? Muslims will speak often of the rights of the non-believers within a Muslim Khilafa, yet, when observing the above examples, one wonders where those rights begin and the 'rights for self-expression' end? Is this why propagation of one's belief is illegal in many Muslim lands today? Will blasphemy also be prohibited, and punishable by death?

The question which we asked was whether Muhammad was a prophet of the Jews? We see that initially he attempted to be their prophet, incorporating many of their religious practices into those of his own. We would expect a prophet to do this.

They demanded that he prove his prophethood with signs. The Qur'an contends that these were of a miraculous nature. We have no way of knowing if this was all that they asked. It is likely that the Jews would have wanted to know whether his prophecies corroborated with those of their own.

It is obvious from the historical account, as well as the Qur'anic account that Muhammad was not able to provide either of the two, and consequently he was rejected by the Jews.

Instead of changing his beliefs, Muhammad decided to fight against the Jews. This we see vividly through his expulsions and executions of the three major tribes of Medina, using them as a scapegoat for the defeat of Uhud. What is more significant, however, is that all their riches were taken by himself and his followers. These were the wealthiest inhabitants of Medina, therefore, by taking their possessions they not only enriched Muhammad, but enhanced his image amongst the other Arabs.

Because of his actions, it is quite likely that Muhammad would not be acknowledged as a prophet of the Jews, both then in Medina, and currently today in the 20th century. It also now helps us to understand the great gulf which exists between Jews and Muslims currently.

C3: Was Muhammad a Prophet to the Christians?

We now come to the Christians. Was Muhammad a prophet to the Christians? Initially, according to Muslim Tradition, the Christians carried favour with Muhammad. We can see this attitude in Sura 5:82-86.

In this passage Muhammad mentions that the Jews and pagans were the furthest from the believers, while the Christians were "the nearest among them in love..." This, according to Sura 5, was because they were men of learning who had renounced the world and were not arrogant (possibly referring to the Monks whom Muhammad had contact with earlier in his life). He goes on to say that when the Christians heard his message they accepted it with tears, and immediately counted themselves amongst the believers.

Obviously, we would have a problem with this definition of a Christian. What Muhammad is speaking of here are not Christians, as we know them, but individuals who have either conceded to him out of fear for their lives, or have converted out of Christianity and become Muslims. It would be difficult to believe that Christians could make such statements about their beliefs towards Muhammad and still call themselves Christians. These individuals have truly rejected their earlier faith.

The supposed affinity with Christians was, nonetheless, short-lived. The Qur'an gives the impression that there was a gradual deterioration in the Muslims relationship towards the Christians, in Sura 57:27. Those who followed Jesus the son of Mary had been called on "to seek for the Good pleasure of Allah," but, according to this Sura, they soon became rebellious transgressors.

If we were to read other Suras which pertained to Jews and Christians, it soon becomes evident that both the Jews and Christians were both considered little more than enemies of the unbelievers. They were only acceptable to Muhammad once they had acknowledged him as a prophet (Sura 5:86). In fact there are specific Suras which warn the believers not to acquaint themselves with the Christians and Jews, warning that the Christians are only interested in converting the believers to their own beliefs. Consider these:

Sura 2:120: "Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: 'The Guidance of Allah, that is the (only) Guidance.' Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor Helper against Allah."

Sura 3:28: "Let not the Believers take for friends or helpers unbelievers rather than believers; if any do that, in nothing will there be help from Allah; except by way of precaution, that ye may guard yourselves from them. But Allah cautions you (to remember) Himself; for the final goal is to Allah."

Sura 5:54: "O ye who believe! Take not the Jews and the Christians for your friends and protectors; they are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust."

With quotes like the above, is it possible for us to contend that Muhammad was the prophet of the Christians? It is highly doubtful. It seems that Muhammad, and those who follow him can only accept Jews and Christians if they first renounce their beliefs and follow Muhammad as the final prophet. This is not an accommodation at all but rather a threat, and finally a denunciation of all that the Jews and Christians cherish dearly.

C4: Was Muhammad the Seal of the Prophets?

For most Christians the very question is sparked with controversy, as it assumes that Muhammad can be deemed a legitimate prophet. There are few Christians who would make this claim. For argument's sake, however, let's assume that Muhammad did have the right to claim prophethood. Could he be the seal of the prophets; that is the greatest of all the prophets? Does he have the character to make such a claim?

The Qur'an is very clear that he does. In Sura 33:40 we read, "Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets, and Allah has full knowledge of all things."

C4i: What about Jesus?

How, as Christians are we to answer that claim? What the Qur'an is saying, in essence, is that Muhammad has a standing with God which is superior to that of even Jesus. We know that the Qur'an does not attribute divinity to Jesus, but considers him merely as a prophet. Yet, in the pages of both the Qur'an and the Bible Jesus enjoys a uniqueness that elevates Him above all other prophets. The Qur'an is replete with attributes of Jesus which are absent in all other prophets:

1. He was born of a virgin (Suras 19:16-34; 21:91)
2. He was uniquely holy, pure or faultless, according to Sura 19:19.

Note: In Yusuf Ali's translation Jesus is referred to as "holy;" in Arberry's translation He is referred to as "pure," and in Pickthall's He is referred to as "faultless".

C4ii: What about the other Prophets?

Contrast this claim with the examples of the other prophets. We know that in the Bible all of the prophets were weak and sinful. Not one could stand up to the same standard which Jesus fulfilled. The Qur'an also recounts many sins of the prophets. Note the following:

1. Adam
   In Sura 20:119 disobeyed his Lord and so sinned. In Sura 2:33 we find that Adam violated the prohibition to refrain from eating of the tree. The blame according to the following verse (34) is placed on Satan, but nonetheless Adam is charged with the sin. Then finally, in Sura 7:23 Adam and Eve ask for forgiveness for their wrongdoing.
2. Noah
   In Sura 71:24-28 we find Noah cursing the infidels, asking God to annihilate them all, and then asks for forgiveness for his request. Noah in Sura 11:47-49 requests that God forgive his illegitimate son Canaan, and is rebuked by God for requesting it, implying a reprimand and threat to Noah. Noah's subsequent request for pardon is proof of his guilt.
3. Abraham
   Abraham is ascribed a number of sins in the Qur'an, such as idolatry (Sura 6:77), doubting (2:263), deceit (Sura 37:39), and divination (Sura 37:86). These Suras show that Abraham worshiped the planets, questioned the might of God, lied several times, and consulted the stars.                                                                 (Top of this page)
4. Lot
   Lot is charged with failing to rely upon the Lord in Sura 22:82, when the people of Sodom refused the gift of his two daughters instead of the angels.
5. Aaron
   Aaron is charged with going-along with the Israelites in building the golden calf, and therefore having done evil in Moses's absence (Suras 7:146-151 and 20:86-96).
6. Moses
   Moses was charged with ordering two golden cherubim to be fashioned in Sura 2:248. He is charged with murder, and the need for forgiveness in Sura 28:14-15. He allows sorcerers to practice their magic in Sura 26:42, and He asks forgiveness from God for his anger in Sura 7:147-150.
7. David
   David asks forgiveness from the Lord for his sin (which alludes to his taking of Uriah's wife, Bathsheba) in Sura 38:20-24.
8. Solomon
   Solomon asks for forgiveness for letting horses cloud out his devotion to his Lord in Sura 38:30-34.

Note: It is important to remember that their sins are all in the realm of personal weaknesses, while their infallibility comes about when conveying divine revelations. In such instances they make no mistakes. It is this factor which seems to confuse so many Muslims, possibly because of their view of Nazil revelation, attributed to the Qur'an.

Jesus is the only one who is both infallible during his life, and when conveying divine revelations. There is no recorded evidence in the Bible or the Qur'an of Jesus sinning, both privately or publicly.