[49:2] O you who believe, do not raise your voices above the voice of the prophet,* nor shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَرْفَعُوٓا۟ أَصْوَٰتَكُمْ فَوْقَ صَوْتِ ٱلنَّبِىِّ وَلَا تَجْهَرُوا۟ لَهُۥ بِٱلْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَـٰلُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ
For the above verse, Dr. Rashad Kahlifa wrote the following footnote:
*49:2 Whenever the word “prophet” (Nabi) is used in reference to Muhammad, it invariably refers to him during his life, not after his death. Obviously, we cannot possibly raise our voices above Muhammad’s voice, now that he is dead. See also 33:56.
And if we look at the footnote of 33:56, he states:
*33:56 The word “prophet” (Nabi) consistently refers to Muhammad only when he was alive. Satan used this verse to entice the Muslims into commemorating Muhammad, constantly, instead of commemorating God as enjoined in 33:41-42.
To put it another way, the verses where “prophet” (Nabi) is used in reference to Muhammad are temporally bound, meaning they apply specifically to the time when the Prophet was alive. While these verses can still serve as valuable lessons and guidance for future generations, they cannot be acted upon in the same direct manner as they were during the Prophet’s lifetime. The historical and situational context of these verses makes their direct application unique to the period when the Prophet Muhammad was present.
Non-Temporal USE OF MESSENGER
In contrast, verses in which Muhammad is referenced as a messenger (Rasool) can be non-temporal. To illustrate this point, let’s examine some of these verses to show their applicability remains unchanged. These verses hold true during the Prophet’s life and continue to apply long after his passing.
In the first set of verses, we see that one acts upon these verses the same way whether it is read the day it was revealed or 1400 years later. These verses have no bearing on whether Muhammad is alive or dead; they are constant.
[4:170] O people, the messenger has come to you with the truth from your Lord. Therefore, you shall believe for your own good. If you disbelieve, then to GOD belongs everything in the heavens and the earth. GOD is Omniscient, Most Wise.
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًا لَّكُمْ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
[5:83] When they hear what was revealed to the messenger, you see their eyes flooding with tears as they recognize the truth therein, and they say, “Our Lord, we have believed, so count us among the witnesses.
وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّـٰهِدِينَ
[5:104] When they are told, “Come to what GOD has revealed, and to the messenger,” they say, “What we found our parents doing is sufficient for us.” What if their parents knew nothing, and were not guided?
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ قَالُوا۟ حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْلَمُونَ شَيْـًٔا وَلَا يَهْتَدُونَ
The next set of examples are particularly interesting. The first is an everlasting example in the Quran regarding the messenger’s response when the parties were ready to attack. This example is not limited to that specific time and place but is consistent in its application from when it was first revealed to today.
[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.
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا
This next example is an individual’s testimony on the Day of Resurrection regarding their failure to follow the messenger when they were alive and the messenger’s testimony on that day towards his people.
[25:27] The day will come when the transgressor will bite his hands (in anguish) and say, “Alas, I wish I had followed the path with the messenger.
وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَـٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًا
[25:30] The messenger said, “My Lord, my people have deserted this Quran.”
وَقَالَ ٱلرَّسُولُ يَـٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَـٰذَا ٱلْقُرْءَانَ مَهْجُورًا
Finally, the expression “obey God and obey the messenger” occurs nineteen times in the Quran. Not once do we see “obey God and obey the prophet.” This is because the latter would have only applied while the prophet was living and would not be able to be fulfilled once the prophet passed. However, the message the messenger delivers retains the same requirement for all parties, regardless of whether the messenger is living or dead.
In the above examples, we see that the application of these verses referring to Muhammad as a messenger (Rasool) is not temporally constrictive. This means that their application remains consistent and remained the same from when it was first revealed to Muhammad during his lifetime and after his death, regardless of the temporal context.
Muhammad as Nabi in Quran
Let’s contrast these with other instances in the Quran where the term “prophet” (Nabi) is used in reference to Muhammad. The application of these verses is temporally bound to the period when Muhammad was alive. For example, verses addressing the Prophet directly and providing specific instructions or guidance were meant to be acted upon during his lifetime. These verses highlight immediate and situational guidance unique to the context of the Prophet’s life on earth and cannot be acted upon the same after his death.
O you prophet
The first set of verses address the prophet directly by calling upon him using the expression “O you prophet,” this will only apply while the prophet was alive and able to hear these words in this world.
[8:64] O you prophet, sufficient for you is GOD and the believers who have followed you.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ
[8:65] O you prophet, you shall exhort the believers to fight. If there are twenty of you who are steadfast, they can defeat two hundred, and a hundred of you can defeat a thousand of those who disbelieved. That is because they are people who do not understand.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌ يَغْلِبُوٓا۟ أَلْفًا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
[8:70] O you prophet, tell the prisoners of war in your hands, “If GOD knew of anything good in your hearts, He would have given you better than anything you have lost, and would have forgiven you. GOD is Forgiver, Most Merciful.”
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
[9:73] O you prophet, strive against the disbelievers and the hypocrites, and be stern in dealing with them. Their destiny is Hell; what a miserable abode!
[33:1] O you prophet, you shall reverence GOD and do not obey the disbelievers and the hypocrites. GOD is Omniscient, Most Wise.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلْكَـٰفِرِينَ وَٱلْمُنَـٰفِقِينَ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
[33:28] O prophet, say to your wives, “If you are seeking this life and its vanities, then let me compensate you and allow you to go amicably.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ إِن كُنتُنَّ تُرِدْنَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا
[33:45] O prophet, we have sent you as a witness, a bearer of good news, as well as a warner.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَرْسَلْنَـٰكَ شَـٰهِدًا وَمُبَشِّرًا وَنَذِيرًا
[33:50] O prophet, we made lawful for you your wives to whom you have paid their due dowry, or what you already have, as granted to you by GOD. Also lawful for you in marriage are the daughters of your father’s brothers, the daughters of your father’s sisters, the daughters of your mother’s brothers, the daughters of your mother’s sisters, who have emigrated with you. Also, if a believing woman gave herself to the prophet—by forfeiting the dowry—the prophet may marry her without a dowry, if he so wishes. However, her forfeiting of the dowry applies only to the prophet, and not to the other believers. We have already decreed their rights in regard to their spouses or what they already have. This is to spare you any embarrassment. GOD is Forgiver, Most Merciful.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَٰجَكَ ٱلَّـٰتِىٓ ءَاتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّـٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَـٰلَـٰتِكَ ٱلَّـٰتِى هَاجَرْنَ مَعَكَ وَٱمْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ ٱلنَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ ٱلْمُؤْمِنِينَ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِىٓ أَزْوَٰجِهِمْ وَمَا مَلَكَتْ أَيْمَـٰنُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
[33:59] O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen their garments. Thus, they will be recognized (as righteous women) and avoid being insulted. GOD is Forgiver, Most Merciful.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
[60:12] O you prophet, when the believing women (who abandoned the disbelievers) to seek asylum with you pledge to you that they will not set up any idols besides GOD, nor steal, nor commit adultery, nor kill their children, nor fabricate any falsehood, nor disobey your righteous orders, you shall accept their pledge, and pray to GOD to forgive them. GOD is Forgiver, Most Merciful.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا جَآءَكَ ٱلْمُؤْمِنَـٰتُ يُبَايِعْنَكَ عَلَىٰٓ أَن لَّا يُشْرِكْنَ بِٱللَّهِ شَيْـًٔا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَـٰدَهُنَّ وَلَا يَأْتِينَ بِبُهْتَـٰنٍ يَفْتَرِينَهُۥ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِى مَعْرُوفٍ فَبَايِعْهُنَّ وَٱسْتَغْفِرْ لَهُنَّ ٱللَّهَ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
[65:1] O you prophet, when you people divorce the women, you shall ensure that a divorce interim is fulfilled. You shall measure such an interim precisely.* You shall reverence GOD your Lord. Do not evict them from their homes, nor shall you make life miserable for them, to force them to leave on their own, unless they commit a proven adultery. These are GOD’s laws. Anyone who transgresses GOD’s laws commits an injustice against himself. You never know; maybe GOD wills something good to come out of this.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا۟ ٱلْعِدَّةَ وَٱتَّقُوا۟ ٱللَّهَ رَبَّكُمْ لَا تُخْرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ وَتِلْكَ حُدُودُ ٱللَّهِ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُۥ لَا تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا
[66:1] O you prophet, why do you prohibit what GOD has made lawful for you, just to please your wives? GOD is Forgiver, Merciful.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ تَبْتَغِى مَرْضَاتَ أَزْوَٰجِكَ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
[66:9] O prophet, struggle against the disbelievers and the hypocrites and be stern with them. Their abode is Gehenna, and a miserable destiny.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ وَمَأْوَىٰهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ
Verses That Can Only Be Acted Upon While the Prophet Was Living
The next set of verses that use the term “prophet” (nabi) in reference to Muhammad are only fully applicable during the Prophet’s lifetime. Once the Prophet passed away, these verses could no longer be acted upon in the same direct manner. This indicates that these verses are temporally bound to the period when the Prophet was alive.
[9:61] Some of them hurt the prophet by saying, “He is all ears!” Say, “It is better for you that he listens to you. He believes in GOD, and trusts the believers. He is a mercy for those among you who believe.” Those who hurt GOD’s messenger have incurred a painful retribution.
وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ
يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ وَمَأْوَىٰهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ
[9:113] Neither the prophet, nor those who believe shall ask forgiveness for the idol worshipers, even if they were their nearest of kin, once they realize that they are destined for Hell.
مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـٰبُ ٱلْجَحِيمِ
[33:13] A group of them said, “O people of Yathrib, you cannot attain victory; go back.” Others made up excuses to the prophet: “Our homes are vulnerable,” when they were not vulnerable. They just wanted to flee.
وَإِذْ قَالَت طَّآئِفَةٌ مِّنْهُمْ يَـٰٓأَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَٱرْجِعُوا۟ وَيَسْتَـْٔذِنُ فَرِيقٌ مِّنْهُمُ ٱلنَّبِىَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِىَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلَّا فِرَارًا
[33:38] The prophet is not committing an error by doing anything that is made lawful by GOD. Such is GOD’s system since the early generations. GOD’s command is a sacred duty.
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا
[33:53] O you who believe, do not enter the prophet’s homes unless you are given permission to eat, nor shall you force such an invitation in any manner. If you are invited, you may enter. When you finish eating, you shall leave; do not engage him in lengthy conversations. This used to hurt the prophet, and he was too shy to tell you. But GOD does not shy away from the truth. If you have to ask his wives for something, ask them from behind a barrier. This is purer for your hearts and their hearts. You are not to hurt the messenger of GOD. You shall not marry his wives after him, for this would be a gross offense in the sight of GOD.*
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتَ ٱلنَّبِىِّ إِلَّآ أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَـٰظِرِينَ إِنَىٰهُ وَلَـٰكِنْ إِذَا دُعِيتُمْ فَٱدْخُلُوا۟ فَإِذَا طَعِمْتُمْ فَٱنتَشِرُوا۟ وَلَا مُسْتَـْٔنِسِينَ لِحَدِيثٍ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِى ٱلنَّبِىَّ فَيَسْتَحْىِۦ مِنكُمْ وَٱللَّهُ لَا يَسْتَحْىِۦ مِنَ ٱلْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَـٰعًا فَسْـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٍ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا۟ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓا۟ أَزْوَٰجَهُۥ مِنۢ بَعْدِهِۦٓ أَبَدًا إِنَّ ذَٰلِكُمْ كَانَ عِندَ ٱللَّهِ عَظِيمًا
[33:56] GOD and His angels help and support the prophet. O you who believe, you shall help and support him, and regard him as he should be regarded.
إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا
[49:2] O you who believe, do not raise your voices above the voice of the prophet, nor shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَرْفَعُوٓا۟ أَصْوَٰتَكُمْ فَوْقَ صَوْتِ ٱلنَّبِىِّ وَلَا تَجْهَرُوا۟ لَهُۥ بِٱلْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَـٰلُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ
[66:3] The prophet had trusted some of his wives with a certain statement, then one of them spread it, and GOD let him know about it. He then informed his wife of part of the issue, and disregarded part. She asked him, “Who informed you of this?” He said, “I was informed by the Omniscient, Most Cognizant.”
وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَـٰذَا قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ
Nabi Examples Needing Commentary
Now let’s look at the verses that some may claim break the rule that when Muhammad is referenced as “Nabi” it may also be in reference to him after he died.
In the following verse, the phrase “هذا النبي” (“this prophet”) refers to Prophet Muhammad. The term “this” ( هذا ) typically denotes someone who is currently present or directly referred to in the context. Since the Quran was revealed to Prophet Muhammad, “this prophet” would naturally refer to him, indicating his contemporaneity with the revelation.
[3:68] The people most worthy of Abraham are those who followed him, and this prophet, and those who believe. GOD is the Lord and Master of the believers.
إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَـٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ
The next verse is a general rule for all prophets, not just Muhammad. This is denoted in the use of the word “linabiyyin” ( لِنَبِىٍّ ), which would be translated as “for a prophet.” This makes the rule general and not explicit for Muhammad. Secondly, even if we say this is in reference to Muhammad, this is discussing a specific action that the prophet could only conduct while he was alive.
[3:161] Even a prophet cannot take more of the spoils of war than he is entitled to. Anyone who takes more than his rightful share will have to account for it on the Day of Resurrection. That is when each soul is paid for whatever it earned, without the least injustice.
وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَـٰمَةِ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
| 1 | wamā | وَمَا | And not |
| 2 | kāna | كَانَ | it was |
| 3 | linabiyyin | لِنَبِىٍّ | for a prophet |
| 4 | an | أَن | that |
| 5 | yaghulla | يَغُلَّ | he defrauds (*takes more than his share). |
The next verse discusses the people of the scripture (5:77), specifically those of the Children of Israel (5:78). It condemns them for what they did (5:79), and how they allied with the disbelievers (5:80). Therefore, this, too is in reference to how they did not believe the prophet when he was still alive.
[5:81] Had they believed in GOD, and the prophet, and in what was revealed to him herein, they would not have befriended them. But many of them are evil.
وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ وَلَـٰكِنَّ كَثِيرًا مِّنْهُمْ فَـٰسِقُونَ
Verses 7:157 and 158 of the Quran refer to “the messenger, the gentile prophet.” In these verses, “the gentile prophet” serves as a descriptive phrase, while the pronoun “the messenger” refers specifically to Muhammad. This terminology indicates that these verses are not limited to time and place, as their application will be the same today as when they were first revealed. If, on the other hand, the verses stated “the prophet, the gentile messenger,” then this would imply that the verses would make “the prophet” in reference to Muhammad and “the gentile messenger” the adjective, and this would make the verses temporally bound and the verses would need to be acted upon differently by people throughout history.
[7:157] “(4) follow the messenger, the gentile prophet (Muhammad), whom they find written in their Torah and Gospel. He exhorts them to be righteous, enjoins them from evil, allows for them all good food, and prohibits that which is bad, and unloads the burdens and the shackles imposed upon them. Those who believe in him, respect him, support him, and follow the light that came with him are the successful ones.”
[7:158] Say, “O people, I am GOD’s messenger to all of you. To Him belongs the sovereignty of the heavens and the earth. There is no god except He. He controls life and death.” Therefore, you shall believe in GOD and His messenger, the gentile prophet, who believes in GOD and His words. Follow him, that you may be guided.
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَـٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
The next verse is 9:117, and if we read this verse in context from 113-120, we see that the redemption occurred while the prophet was still living. This understanding is supported by 9:120 when it states, “Neither the dwellers of the city nor the Arabs around them shall seek to stay behind the messenger of GOD (when he mobilizes for war). Nor shall they give priority to their own affairs over supporting him.” Obviously, one cannot do this when the messenger is dead.
[9:117] GOD has redeemed the prophet, and the immigrants (Muhãjireen) and the supporters who hosted them and gave them refuge (Ansãr), who followed him during the difficult times. That is when the hearts of some of them almost wavered. But He has redeemed them, for He is Compassionate towards them, Most Merciful.
لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ
The next verse follows 33:1, where it states, “O you prophet, you shall reverence GOD and do not obey the disbelievers and the hypocrites.” Again, this signifies that the prophet’s context was only applicable when the prophet was alive. Also, note that this verse temporally only applies while the prophet was living; once the prophet died, he could no longer be closer to the believers than they were to each other.
[33:6] The prophet is closer to the believers than they are to each other, and his wives are like mothers to them. The relatives ought to take care of one another in accordance with GOD’s scripture. Thus, the believers shall take care of their relatives who immigrate to them, provided they have taken care of their own families first. These are commandments of this scripture.
ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَٰجُهُۥٓ أُمَّهَـٰتُهُمْ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَـٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَـٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًا كَانَ ذَٰلِكَ فِى ٱلْكِتَـٰبِ مَسْطُورًا
The following two examples reference the wives of the prophet and not the prophet himself.
[33:30] O wives of the prophet, if any of you commits a gross sin, the retribution will be doubled for her. This is easy for GOD to do.
يَـٰنِسَآءَ ٱلنَّبِىِّ مَن يَأْتِ مِنكُنَّ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ يُضَـٰعَفْ لَهَا ٱلْعَذَابُ ضِعْفَيْنِ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
[33:32] O wives of the prophet, you are not the same as any other women, if you observe righteousness. (You have a greater responsibility.) Therefore, you shall not speak too softly, lest those with disease in their hearts may get the wrong ideas; you shall speak only righteousness.
يَـٰنِسَآءَ ٱلنَّبِىِّ لَسْتُنَّ كَأَحَدٍ مِّنَ ٱلنِّسَآءِ إِنِ ٱتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِٱلْقَوْلِ فَيَطْمَعَ ٱلَّذِى فِى قَلْبِهِۦ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا
Nevertheless, this address to the prophet’s wives follows the previous verses in which the living prophet addressed his wives.
[33:28] O prophet, say to your wives, “If you are seeking this life and its vanities, then let me compensate you and allow you to go amicably.
[33:29] “But if you are seeking GOD and His messenger, and the abode of the Hereafter, then GOD has prepared for the righteous among you a great recompense.”
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ إِن كُنتُنَّ تُرِدْنَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا
وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْـَٔاخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَـٰتِ مِنكُنَّ أَجْرًا عَظِيمًا
The next verse is the famous verse discussing Muhammad as the seal and finality of the prophets. It is worth noting that the term “l-nabiyīna” ( ٱلنَّبِيِّـۧنَ ) here is plural and not singular indicating that Muhammad is the seal or final of all the prophets.
[33:40] 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.
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا
| 1 | mā | مَّا | Not |
| 2 | kāna | كَانَ | [he] was |
| 3 | muḥammadun | مُحَمَّدٌ | Muhammad |
| 4 | abā | أَبَآ | (the) father |
| 5 | aḥadin | أَحَدٍ | (of) anyone |
| 6 | min | مِّن | of |
| 7 | rijālikum | رِّجَالِكُمْ | your men |
| 8 | walākin | وَلَـٰكِن | but |
| 9 | rasūla | رَّسُولَ | a messenger |
| 10 | l-lahi | ٱللَّهِ | (of) God |
| 11 | wakhātama | وَخَاتَمَ | and (the) seal / final (of) |
| 12 | l-nabiyīna | ٱلنَّبِيِّـۧنَ | the prophets. |
The last verse that is brought forth to challenge that when Muhammad is referenced as a prophet (nabi) in the Quran, it is only for when he was alive is the following:
[66:8] O you who believe, you shall repent to GOD a firm repentance. Your Lord will then remit your sins and admit you into gardens with flowing streams. On that day, GOD will not disappoint the prophet and those who believed with him. Their light will radiate in front of them and to their right. They will say, “Our Lord, perfect our light for us, and forgive us; You are Omnipotent.”
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
To better understand this verse, it helps to read it by looking at the verses before and after as well.
[66:1] O you prophet, why do you prohibit what GOD has made lawful for you, just to please your wives? GOD is Forgiver, Merciful.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ تَبْتَغِى مَرْضَاتَ أَزْوَٰجِكَ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
[66:3] The prophet had trusted some of his wives with a certain statement, then one of them spread it, and GOD let him know about it. He then informed his wife of part of the issue, and disregarded part. She asked him, “Who informed you of this?” He said, “I was informed by the Omniscient, Most Cognizant.”
وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَـٰذَا قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ
[66:8] O you who believe, you shall repent to GOD a firm repentance. Your Lord will then remit your sins and admit you into gardens with flowing streams. On that day, GOD will not disappoint the prophet and those who believed with him. Their light will radiate in front of them and to their right. They will say, “Our Lord, perfect our light for us, and forgive us; You are Omnipotent.”
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
[66:9] O prophet, struggle against the disbelievers and the hypocrites and be stern with them. Their abode is Gehenna, and a miserable destiny.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ وَمَأْوَىٰهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ
The first thing to note is that Surah 66:8 is situated between verses where the Prophet Muhammad is directly addressed, indicating that this reference pertains to when he was alive. Additionally, the opening statement of 66:8 uses the expression “O you who believe,” which includes the Prophet among those being addressed. The verse then speaks of a proposed future outcome contingent upon the believers (including Muhammad) turning in repentance. It suggests that if they do so, then “perhaps” ( عَسَىٰ ) God will enact a future outcome. This nuance might not be clear in translation but becomes evident in a word-by-word breakdown of the Arabic text.
Thus, while this verse addresses the Prophet during his lifetime and outlines a hypothetical outcome based on repentance, its application changes after his death. Following the Prophet’s passing, the “perhaps” becomes an absolute, as the righteous who die are admitted straight to Paradise. Therefore, this verse is temporally bound to the period of the Prophet’s life.
| 1 | yāayyuhā | يَـٰٓأَيُّهَا | O |
| 2 | alladhīna | ٱلَّذِينَ | those who |
| 3 | āmanū | ءَامَنُوا۟ | [they] believed! |
| 4 | tūbū | تُوبُوٓا۟ | turn [in repentance you all] |
| 5 | ilā | إِلَى | to |
| 6 | l-lahi | ٱللَّهِ | God |
| 7 | tawbatan | تَوْبَةً | (in) repentance |
| 8 | naṣūḥan | نَّصُوحًا | sincere! |
| 9 | ʿasā | عَسَىٰ | Perhaps |
| 10 | rabbukum | رَبُّكُمْ | your Lord |
| 11 | an | أَن | that |
| 12 | yukaffira | يُكَفِّرَ | He will remit |
| 13 | ʿankum | عَنكُمْ | from you [all] |
| 14 | sayyiātikum | سَيِّـَٔاتِكُمْ | your evil deeds |
| 15 | wayud’khilakum | وَيُدْخِلَكُمْ | and He will admit you [all] |
| 16 | jannātin | جَنَّـٰتٍ | (into) gardens |
| 17 | tajrī | تَجْرِى | it flows |
| 18 | min | مِن | from |
| 19 | taḥtihā | تَحْتِهَا | underneath it |
| 20 | l-anhāru | ٱلْأَنْهَـٰرُ | the rivers / streams, |
| 21 | yawma | يَوْمَ | (on the) Day |
| 22 | lā | لَا | not |
| 23 | yukh’zī | يُخْزِى | [He] will disgrace |
| 24 | l-lahu | ٱللَّهُ | God |
| 25 | l-nabiya | ٱلنَّبِىَّ | the prophet |
| 26 | wa-alladhīna | وَٱلَّذِينَ | and those who |
| 27 | āmanū | ءَامَنُوا۟ | [they] believed |
| 28 | maʿahu | مَعَهُۥ | with him. |
| 29 | nūruhum | نُورُهُمْ | Their light |
| 30 | yasʿā | يَسْعَىٰ | it running (radiating) |
| 31 | bayna | بَيْنَ | between / before* |
| 32 | aydīhim | أَيْدِيهِمْ | their hands (*in front of them) |
| 33 | wabi-aymānihim | وَبِأَيْمَـٰنِهِمْ | and on their right; |
| 34 | yaqūlūna | يَقُولُونَ | they will say, |
| 35 | rabbanā | رَبَّنَآ | “Our Lord |
| 36 | atmim | أَتْمِمْ | Perfect / Complete |
| 37 | lanā | لَنَا | for us |
| 38 | nūranā | نُورَنَا | our light |
| 39 | wa-igh’fir | وَٱغْفِرْ | and forgive |
| 40 | lanā | لَنَآ | for us. |
| 41 | innaka | إِنَّكَ | Indeed, You (are) |
| 42 | ʿalā | عَلَىٰ | over |
| 43 | kulli | كُلِّ | every |
| 44 | shayin | شَىْءٍ | thing |
| 45 | qadīrun | قَدِيرٌ | Omnipotent.” |
Quran Talk Blog 
One thought on “Prophet (Nabi) & Muhammad”