Author Topic: - a Koran-based article against division of the followers of the Koran.-  (Read 1517 times)

truthseeker171

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Salaam readers of the Koran

- a Koran-based article against division of the followers of the Koran.-

This article is a follow-up of an earlier thread with this subject and includes some new insights to share, comments are welcome.
 
 
The issue of the acceptance of new human-messengers after the messenger-prophet Mohammad            
 
The acceptance of some men as a new messenger after the departure of the messenger-prophet Mohammad has led to further sectarian division of the Muslims, as can be seen with for instance the Ahmadiyya, Bahai and Khalifite sects.
Sectarian division is forbidden by the Koran, for instance verse 3:105 warns for a terrible retribution caused by sectarian behaviour.
 
* - The subject of this article is the possibility of messengership after Mohammad, not the value of code 19. The acceptance of code 19 at several levels could be done independently from regarding its discoverer as a messenger -
 
If a person claims to be a messenger in the koranic tradition, then this can have serious consequences for the messengership-claimant and his or her followers.
 
Verse 4:80 - Whoever obeys the messenger is obeying God. As for those who turn away, we did not send you as their guardian. -
 
This verse makes clear the importance of this issue.
In this verse is stated that the messenger of God has to be obeyed in the way that God has to be obeyed.
Verse 4:64 informs the believers that messengers in general have to be obeyed.
So being disobedient to a true messenger would be a serious matter.
The believers should then be able to know who is a messenger without any reason to doubt, based on total support of the Koran.
There seems not to be any koranic support for new messengers after Mohammad, as the relevant verses of the Koran will show.
 
People who accepted a new messenger after the departure of Mohammad can have a serious problem if this person does not follow the Koran completely, as can be seen in the writings of some of these self-proclaimed messengers, who are or were possibly well intended.
The followers of these men have the choice: or to disobey the order of the Koran to obey the messenger as for instance found in verses 4:64 and 4:80, or to commit the unforgivable sin of associating partners with God by following certain men instead of the Koran, this is a form of idolatry according to verse 9:31 and 42:21.
If a person follows and explains the Koran perfectly, he or she does what the Koran orders the believers to do in general, according to verse 3:79 ? this is not a sign of messengership.
Having a perfect, complete and preserved Koran with us on earth, new human-messengers seem not to be needed.
 
Concerning the issue of messengers after Mohammad there are nine items that are most relevant.
 
 
1.   Being in denial of the koranic definitions of a prophet and a messenger
 
Verse 57:25 - We sent our messengers supported by clear proofs and we sent down to them the scripture and the law, that the people may uphold justice.-
 
This verse alone is sufficient koranic proof that there where no new messengers after the prophet Mohammad. According to this verse ? human messengers bring a scripture and law ? with the permission of God.
No man or woman after the life-time of Mohammad has brought mankind a new scripture and a new -sharia-, that was sent down truly in the name of God.
 
People who accept extra messengers, try to diminish consciously or unconsciously the function of a messenger, in contrast with the koranic meaning of the word.
They say that a messenger is just a confirmer of a previous scripture and that only prophets can bring a religion. The Koran does not acknowledge such a difference between a messenger and a prophet. Verse 3:39 clearly states that the prophet John is a confirmer of the word from God. So a prophet can be a confirmer as well.
The Koran describes the functions of a messenger and a prophet and their differences in another way.
Solomon as a prophet had a limited function for his people compared to the messenger-prophet Moses, Moses gave his people the religion and Solomon was a follower of this religion, as far as we can know.
Messenger-prophets had always a more comprehensive task than prophets. So messengership is a task far greater than only a confirmer.
According to the verses 9:33 and 61:9 the messenger of God is a bringer of guidance and the religion of truth.
Verse 57:25 states that messengers have with them the scripture and the law.
Verse 6:90 mentions that also the prophets have a guidance for the people to follow, verse 6:89 states that this guidance is through a book.
The bringing of a religion of truth and the law is only mentioned together with messengership
and not with prophethood alone. This implies that the duty of a messenger is more comprehensive than that of a prophet. Both have a guidance to convey, but a messenger is also a bringer of a religion of truth and the law ?  a new form of the religion for a people, a new sharia.
According to verse 3:50 the messenger can also convey a change of an existing sharia.
So the messenger-prophet can convey a new forms of the religion via the guidance of a book as seen with the Torah - verse 6:184 and the Koran - verse 2:185, or the messenger-prophet can give a sharia-change - verse 3:50.
 
According to the Koran there a three different types of Divine scriptures:
1.  A scripture of the messenger-prophet.
This book has the law in it ? the sharia, in the book are also prophetic non-sharia issues.
An example is the scripture that the messenger-prophet Mohammad brought.
2.  A scripture of the prophet who is not a messenger as well.
This book has no sharia-rulings in it and has only verses that are related to other issues than the religious rulings.
An example is the scripture that the prophet Solomon brought.
3.  A scripture of the messenger who is not a prophet as well.
This book consists only of the law - the sharia,  there are no verses related to subjects other than the sharia.
An example is the scripture that the messenger Hud brought.

The koranic definition of a messenger as a bringer of the religion of truth and as a bringer of the law ? verses 61:9 and 57:25, connects perfectly to verse 4:80, which states that the messenger has to be obeyed in the way that God has to be obeyed.
The believers can obey God by following the Koran, thereby the messenger is obeyed as well.
After Mohammad there has not been anybody who has changed the sharia of Islam in an authoritative way, this is not possible since the existence of the Koran, the perfect and complete message from God ? for instance verse 6:115 and 16:89.
 
 
2.    Inspiration does not mean messengership

After the departure of Mohammad some people have claimed that they were inspired by God or angels and thereby thought that they are a messenger. This happens also nowadays.
The Koran makes very clear that only inspiration itself is not a proof of messengership.
In verse 5:111 is stated that the disciples of Jesus are inspired by God to believe in God and His messenger. This inspiration did not make them messengers as well.
According to verse 28:7 the mother of Moses was inspired how to take care of the messenger Moses, this event did not make her a messenger herself.
Messengership is about, bringing in an authorized way a new religion or a change in an existing religion ? since this happens since thousands of years via a written message we can assume that the Koran is the final general message of God to mankind until the Last Day. No new messengers are to be expected according to the Koran.
 
 
3.    Not true: -all the prophets are messengers but not all the messengers are prophets-
 
People who accepted extra messengers after the departure of the messenger-prophet Mohammad often adhere to the following humanly invented saying: "all the prophets are messengers, but not all the messengers are prophets".
 A study of the list of men that are named by the Koran as a prophet (Ar.: nabi) or a messenger (Ar.: rasul) or as a messenger-prophet (Ar.: rasulan-nabiyyan) leads to a clear conclusion:
- some messengers were not prophets
- most messengers were prophets as well
- some prophets were not messengers
 
- Idris - prophet 19:56 - not a messenger
- Noah - prophet 6:89 - messenger 26:107
- Hud - not a prophet - messenger 26:125
- Saleh - not a prophet - messenger 26:143
- Abraham - prophet 19:41- messenger 9:70
- Lot - prophet 6:89 - messenger 26:162
- Ismail - prophet 19:54 - messenger 19:54
- Shuaib - not a prophet - messenger 26:178
- Isaac - prophet 19:49 - not a messenger
- Jacob - prophet 19:49 - not a messenger
- Joseph - prophet 6:89 - messenger 40:34
- Moses - prophet 19:51- messenger 19:51
- Aaron - prophet 19:53 - messenger 20:47
- Job - prophet 6:89 - not a messenger
- David - prophet 6:89 - messenger 3:184 - 4:163
- Solomon - prophet 6:89 - not a messenger
- Ilyas - prophet 6:89 - messenger 37:123
- al-Yasa - prophet 6:89 - not a messenger
- Jonah - prophet 6:89 - messenger 37:139
- Zakaria - prophet 6:89 - not a messenger
- John - prophet 3:39 - not a messenger
- Jesus - prophet 19:30 - messenger 4:171
- Mohammad - prophet 33:40 - messenger 33:40
 
- Adam, Dhul-l-Kifl and Luqman are not mentioned as a prophet or a
messenger in the Koran.
- Verse 40:78 states that before Mohammad there were messengers who were not mentioned to him.
 
In total the Koran mentions:
- 8 men as a prophet and not as a messenger
- 12 men as a messenger and a prophet
- 3 men as a messenger and not as a prophet
 
- 20 men as a prophet
- 15 men as a messenger
 
It seems to be a justified conclusion that not all the prophets are messengers, if the Koran mentions 15 men as a messenger and 20 men as a prophet.
So the saying: "every prophet is a messenger but not every messenger is a prophet" is clearly wrong.
The relevant verses of the Koran, as seen above, also prove that the assumption: "every messenger is a prophet" is wrong, because Hud, Saleh and Shuaib are only mentioned as messengers, not as prophets.

 
4.    The misunderstanding about the koranic covenant of the confirming messenger

Verse 3:81 is a verse that is often wrongly interpreted by the acceptors of extra messengers.
 
Verse 3:81 - And when God accepted the covenant of the prophets, verily the scripture and the wisdom which I have given you, hereafter shall a messenger come to you, confirming the truth of that which is with you, you shall surely believe in him, and you shall assist him. He said, are you firmly resolved, and do you accept My covenant on this? They answered, we are firmly resolved. He said, be therefore witnesses; and I also bear witness with you. -
 
This verse states that God made a covenant with the prophets and that these prophets had to believe in and to support a messenger who would confirm their scriptures.
Some people say that the discoverer of code 19 is predicted by verse 3:81.
This is a wrong vision, since code 19 refers only to the Koran. Over it (allegorically this can refer to the Koran) is nineteen according to an interpretation of verse 74:30, not over them.
Code 19 did not confirm the scriptures of the several prophets in any way as referred to in verse 3:81. There is no evidence that the discoverer of code 19 did confirm for instance the prophet Solomon.
So the claim of being the confirmer of the prophets can not be true.
 
Furthermore the Koran does not suggest anywhere that code 19 is a confirmation of its Godly origin.
According to a possible interpretation of verse 74:31 code 19 is there to test, convince and strengthen different groups of people in the faith or absence of it, this is different from confirming the Koran.
The proof of the Divine origin according to the Koran is the absence of contradictions - verse 4:82.
Verses 98:1-3 relate also to the Koran as a clear evidence itself.
 
According to verses 3:84, 2:41, 2:91, 2:97 amongst others, the Koran is a confirmation of the previous prophetic scriptures.
But the prophet-messenger Mohammad himself is not the confirming messenger of verse 3:81.
This is because it would be unexplainable how the prophets could believe in and support the prophet-messenger Mohammad, while they were not on earth at the same time with him.
Since the departed souls including the prophets are behind a -barzakh-, according to verse 23:99-100, nobody including the prophets could believe in and support a messenger while being behind this barrier.
The Koran has no contradictions, verse 4:82.
 
The following explanation of verse 3:81 has no contradictions at all.
The messenger of the covenant is the messenger Gabriel.
 
Verse 2:97 - Say, anyone who opposes Gabriel should know that he has brought down this (Koran) into your heart, in accordance with God's will, confirming previous scriptures, and providing guidance and good news for the believers. -
 
The Koran and the other prophetic scriptures were brought to mankind in a special way.
The first stage is that the prophets received the scripture in a primal form.
The Koran uses the word -inzal- for this downloading-process. The Koran was send down during -lailat el qadr-, verse 97:1.
The next stage is the transformation of the message into materialized written verses, this is a gradual process that can last a longer period.
The Koran uses the word -tanzal- in verse 2:97,  this verse refers to Gabriel as the messenger who is active in this transformation-process.
 
This system of the coming into being of the message in two phases, is fully compatible with the wording of verse 3:81.
The prophets have to promise that they will believe in and support the messenger that will come to them to confirm and transform the message that is already with them.
According to verses 26:192-193,19:17-19 and 2:97 together, that non-human messenger is the spirit Gabriel.
The prophets have an assisting role in this system of transforming the primal message, that is already with them into a definitive message, by accepting the guidance of Gabriel in this process.
 
 
5.    Time-warping Koranic verses
 
Another way of supporting the idea of extra messengers, is by taking relevant verses of the Koran out of the right time-frame, as seen with verse 10:47: - to every nation a messenger-.
The sentence -to every nation a messenger- is written in present tense, relating to the time that Mohammad was delivering the message to his people, and refers to verse 36:6 and 5:19, with the advent of Mohammad, the nation that was for a period of time without a messenger, has received one. Verses 36:6 and 5:19 clearly state that a nation can be without a messenger for generations.
Verse 16:36 uses the past tense: for every nation there was a messenger. With Mohammad there is a messenger for his nation after a cessation of messengership.
 
For the future, the Koran refers in verse 27:82 to a creature out of the earth (Ar.:dabbatan mina el ardi) that will speak to the people who are not certain about the signs, the verses of the Koran.
Probably this creature out of the earth relates to the computer and other mass-media.
The computer is used for research of the Koran and spreading the message of the Koran. The Koran does not speak about the persons who use the ?creature out of the earth?, the computer, for discoveries and communication about the Koran, also this shows that there is no koranic support for the acceptance of messengers after Mohammad.
 
Another verse that can be read out of context and out of the right time-frame is verse 7:35, which tells that there are sent messengers to the children of Adam.
When we read within the context and the right time-frame, then we can see that the verses refer to the history of mankind until the messengership of Mohammad, not to the time after Mohammad. The same as with verse 10:47: -to every nation a messenger-.
Mohammad had to tell his people that he is genuine by saying that he and his message are in the tradition of the former messengers.
The context of verse 7:35 is clearly one of the tradition of messengers since Noah.
Three verses just before 7:35 are addressing the children of Adam as well. Verse 7:26 is about wearing clothes, verse 7:27 is about being aware of Satan, 7:31 is about the type of clothing in places of prayer and modesty in eating and drinking. These statements are common in the tradition of the messengers.
This part of the Koran is about Mohammad being a part of the chain of messengers telling the people the traditions mainly as they were told before, since Noah.
 
A relevant issue for acceptors of new messengers, who think that verse 10:47 - to every nation a messenger - refers to the period after Mohammad as well, is to try to give the names of 5 true messengers. According to their way of thinking there should be at least hundreds of them.
 
The Koran gives clear compelling evidence for the wrongness of time-warping the relevant verses.
Verses 7:65, 7:73, 7:85 for instance are also written in the same present tense-form and refer to the messengers Hud, Saleh and Shuaib.
Mohammad could not say that these messengers were sent and present during the same time as he brought his message.
Neither can we say that those messengers are still with us on earth now.
The present tense in those verses is clearly from the time-perspective of Hud, Saleh and Shuaib.
As is the present tense in verses 10:47 and 7:35 from the time-perspective of Mohammad.
The message of the Koran has been spread around the world, so through the Koran, Mohammad is also the messenger for the world nowadays. Before this, many nations had no guidance, that is compatible with the verses 36:6 and 5:19.
 
 
6.   Mohammad the seal of the prophets
 
Verse 33:40 states that Mohammad is the messenger of God and the seal of the prophets, this verse has been referred to by the persons who accepted extra messengers. They have tried to diminish the task of a messenger into just a confirmer of a previous scripture and suggested that after Mohammad there still would come human-messengers.
Verse 33:40 states that Mohammad is the last prophet but leaves open the possibility that there will be other messengers. But with a perfect and complete Koran with us new sharia bringing human-messengers seem not to be relevant ?  for instance verse 6:115 and 16:89.
Also angels can be messengers -rasooloona-, according to for instance verses 6:61, 7:37, 10:21, 11:69, 11:77, 35:1, 43:80.
So Mohammad can not be seen as the last messenger, because of the angelic messengers.

The Koran does not predict that there will be human-messengers and new inspired books after the messenger-prophet Mohammad.
Some believers read verse 40:34 as indicative for the possibility of human-messengers after Mohammad. However verse 40:34 only states that people where wrong to assume that Joseph was the last messenger. It is a wrong assumption to say that this verse means that there can be human-messengers after the messenger-prophet Mohammad. Logic dictates that at a moment before the Last Day the last human-messenger has come. Since the Koran does not predict new human-messengers, Mohammad seems to be the last man that had this assignment.
 
 
7.    Democratic system of mutual consultation versus possible dictatorship
 
The following of and obeying new messengers after Mohammad is contrary to the, by the Koran prescribed, system of mutual consultation as is found in verse 42:38 and in verse 3:79.
A true messenger of God has to be obeyed as God has to be obeyed ? we as believers can do this via the Koran. The acceptance of a new messenger would bring this Koran-based form of democracy in danger ? since he would have to be obeyed as God has to be obeyed ? verse 4:80.
It is not hard to image that a messenger-claimant could abuse this verse and a form of psycho-dictatorship would be a first step to a broader form of control of a group of people.
The acceptance of a messenger without a by God authorized book is rather dangerous for the mental health of both the claimant of messengership and his or her followers, since a messenger has to be obeyed in the way that God has to be obeyed ? verse 4:80. Without a by God authorized scripture it would be very difficult to discern the ?message? from other sayings of the ?messenger?. This could probably lead to abuse of power and even to forms of megalomania.
 
The Koran states in verse 3:7 that there are persons who are firmly rooted in knowledge and may have more insight in the interpretation of the allegorical verses of the Koran, but only God knows the real meaning.
For instance the discoverer of code 19 might have found a possible explanation for verses like: 2:1 - alif lam mim -.
The Koran enables believers to respect some people as those who are firmly rooted in knowledge concerning certain verses, but the Koran does not give permission to accept and obey those people as messengers.
 
 
8.    The acceptance of the -hadeeth- of the new messengers
 
Acceptors of new messengers after the messenger-prophet Mohammad base themselves on the written -hadeeth- of the messenger-claimants ? the Koran does not provide the names and deeds of messengers after Mohammad.
So only by the acceptance of sources next to the Koran some people have accepted their messenger.
This goes against the koranic principle of having the perfect and complete Koran as sole guidance for the religion.
The Koran forbids acceptance of sources next to the Koran as a form of religious guidance, it is a form of idolatry according to verses 9:31 and 42:21.
 
 
9.    Discoveries about the Koran does not mean messengership

Any sign that is found nowadays in the Koran that might support further appreciation of the special qualities of this scripture be it: scientific, historical, mathematical or otherwise, would be still a sign of the messengership of Mohammad and not of the discoverer of the probable sign that is found in the Koran.
A bringer of a sign is essentially different from a discoverer of a sign.
Any possible sign of the Koran relates only to the Creator of the Koran and its messenger.
 
 
To conclude:
 
Verse 2:285 - The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in God, His angels, His scripture, and His messengers. We make no distinction among any of His messengers. They say, we hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny. -
 
The believers believe in the messengers. The Koran provides the names of the messengers we have to believe in and tells us that there were messengers before Mohammad unknown to him.
With a perfect Koran with us, we are not dependent on modern -hadeeth- from human beings, to be able to fulfil this element of Islam, otherwise we would have endless sect-forming debates about who is a messenger and who is not and who is the latest to follow and to obey.
The Koran is perfect, complete and well preserved, we can fulfil the complete religion of Islam purely based on the words of the Koran, this is the way we can and should obey the true messenger.
 
Hopefully the believers see the Koran as a source of unity and as the best defense against division into sects.


Truthseeker171

Disclaimer: the study of the Koran is work in progress, every information in any posting on this forum should be controlled by the believers themselves in the best way - verse 17:36.

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From: http://www.quranicteachings.co.uk/shirk.htm

Quote
13. To be divided into sects

30:31 Turn unto Him alone then, and be mindful of Him, and establish the Divine System and be not of the MUSHRIKEEN who ascribe authorities along with Him. (2:213).

30:32 The MUSHRIKEEN who split up their religion, and become sects - each sect delighting in whatever beliefs they have. ((3:104), (6:160), (23:53), (42:13). Sectarianism is invariably based upon taking humans as ?authorities?).
All information in my posts is correct to the best of my knowledge only and thus should not be taken as a fact. One should seek knowledge and verify: 17:36, 20:114, 35:28, 49:6, 58:11. My articles

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