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 More options Apr 21, 2:25 am


From: Truth Seeker <truthseeker...@gmail.com>

Date: Tue, 21 Apr 2009 00:25:31 -0700 (PDT)

Local: Tues, Apr 21 2009 2:25 am

Subject: The issue of new messengers after the messenger-prophet Muhammad.

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The issue of new messengers after the messenger-prophet Muhammad.

The acceptance of some men as a new messenger after the departure of
the messenger-prophet Muhammad has led to further sectarian division
of the muslims, sectarian division is warned against by verse 3:105.

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 deliverer of the message of God has
to be obeyed.
The believers should be able to know who is a messenger without any
reason to doubt, based on total support of the Quran. The
support for
new messengers is not there, as the relevant verses of the Quran
explain.

People who accepted a new messenger after the departure of Muhammad
can have a serious problem
, if this person does not follow the Quran
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 Quran to obey the messenger, or to commit the unforgivable sin of
associating partners with God (shirk) according to verse 9:31 and
42:21.
If a person follows and explains the Quran perfectly, he or she does
what the Quran orders the believers to do, according to verse 3:79.
With a perfect Quran with us on earth, new messengers are not needed.

The Quran gives perfect guidance in the issue of messengership.

People who accepted extra messengers after the departure of the
messenger-prophet Muhammad adhere to the following saying:
"all the
prophets are messengers, but not all the messengers are prophets
".

The Quran proves that the first part of this saying is clearly wrong.

A study of the list of men that are named by the Quran as prophet
(nabi) or messenger (rasul) or as messenger-prophet
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
- Nuh - prophet 6:89 - messenger 26:107
- Hud - not a prophet - messenger 26:125
- Saleh - not a prophet - messenger 26:143
- Ibrahim - prophet 19:41- messenger 9:70
- Lut - prophet 6:89 - messenger 26:162
- Isma'il - prophet 19:54 - messenger 19:54
- Ish'aq - prophet 19:49 - not a messenger
- Yaqub - prophet 19:49 - not a messenger
- Yusuf - prophet 6:89 - not a messenger
- Ayyub - prophet 6:89 - not a messenger
- Shu'ayb - not a prophet - messenger 26:178
- Musa - prophet 19:51- messenger 19:51
- Harun - prophet 19:53 - not a messenger
- Dawud - prophet 6:89 - not a messenger
- Sulayman - prophet 6:89 - not a messenger
- Ilyas - prophet 6:89 - messenger 37:123
- al-Yasa - prophet 6:89- not a messenger
- Yunus - prophet 6:89 - messenger 37:139
- Zakariyya - prophet 6:89 - not a messenger
- Yahya - prophet 3:39 - not a messenger
- Isa - prophet 19:30 - messenger 4:171
- Muhammad - prophet 33:40 - messenger 33:40

- Adam, Dhul-l-Kifl and Luqman are not mentioned as a prophet or a
messenger in the Quran.

In total the Quran mentions:
- 11 men as a prophet and not as a messenger
- 9 men as a messenger and a prophet
- 3 men as a messenger and not as a prophet

- 20 men as a prophet
- 12 men as a messenger

It seems to be a justified conclusion that not all the prophets are
messengers as well, if the Quran mentions 12 men as a messenger and 20
men as a prophet.
The relevant verses of the Quran, as seen above, also prove that the
sunni-saying: "every messenger is a prophet" is wrong, because Hud,
Saleh and Shu'ayb are only mentioned as messengers, not as prophets.

Verse 40:78 states that there were messengers before Muhammad who were
not mentioned to him, this verse can not be seen as contrary to the
findings above.
The Quran has mentioned the men exactly as messengers or prophets or
as messenger-prophets. To say for instance that the prophet Dawud was
one of the unknown messengers would be an abrogation of the quranic
verses concerned. One should not try to change the Quran by naming
Dawud a messenger.

People who accept extra messengers, try to diminish the function of a
messenger, in contrast with the quranic 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.
Verse 3:39 clearly states
that the prophet Yahya is a confirmer of the word from God. So a
prophet can be a confirmer as well.
The Quran has another definition of the difference between the
function of a
prophet (nabi) and of a messenger (rasul).
According to the verses 9:33 and 61:9 the messenger of God is a
bringer of guidance and the religion of truth.
Verse 6:90 mentions that 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 is not mentioned together with
prophethood.



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.
Prophets can be confirmers of an existing religion or can give
inspiration for a religious way of living,
messengers come with a new
religion or new religious rules for their people.
Verse 2:185 mentions the Quran as a guidance.
Verse 6:154 mentions the Tawra as a guidance.
Both bringers of these, for their people, new religions where
messenger-prophets and had a double function, they had not just the
single function of a prophet.
The messengers Hud, Saleh and Shu'ayb had to give a new religion and
guidance to their people without a scripture, the other messengers had
to give a new religion and guidance by a scripture, they had the
double task of messenger and prophet.

Three variations of men who gave a guidance:
- Hud was a messenger of a religion without a scripture, but with a
new religion and Divine law for his people, they suffered great
consequences for not following his guidance.
- Muhammad was a messenger-prophet of a new religion and Divine law
with a scripture.
- Dawud was a prophet with a scripture but without a new religion or
Divine law, he was a follower of the Tawra, as far as we can know.

The quranic fact: a messenger is a bringer of a new religion and
guidance to a people through a book or without a book, is very
important in this issue.

Verse 3:81 is a verse that is often wrongly interpretated by the
accepters of extra messengers.
This verse states that God made a covenant with the prophets and that
these prophets had to believe in and support a messenger who would
confirm their previous scriptures.
Verse 3:84 clearly states that Muhammad is this messenger, according
to this verse Muhammad and his followers, have to say that they
believe in the mentioned messengers and the prophets and that they
make no difference between the prophets.
Verse 2:41, 2:91, 2:97, 3:3, 4:47, 5:48 state that the Quran confirms
previous scriptures.
Verse 37:37 states that Muhammad is a confirmer of the messengers as
well.
The confirmation of previous scriptures can be a part of the duty of a
messenger, as Muhammad, Isa was also a confirmer. Isa confirmed the
Tawra according to verse 3:50 but he also had to renew the religion
for his people in allowing what was forbidden before, according to
this verse.
The duty of every messenger was to give a new religion to his people
or to partly renew the religion for his people.

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 Quran.
Over it (the Quran) is nineteen according to verse 74:30, not over
them.
The messenger mentioned in verse 3:81 clearly confirms all previous
scriptures of the prophets before, the Quran states that this
messenger is Muhammad, as can be read in verse 3:84, 2:41, 2:91, 2:97
amongst others.
The Quran does not suggest that code 19 is a confirmation of its
Divine origin.
According to verse 74:31 code 19 is there to disturb, convince and
strenghten the faith, concerning the Quran, this is different from
confirming the Quran.
The proof of the Divine origin, the confirmation of the Quran is the
absence of contradictions according to verse 4:82.

Verse 33:7 states that from Muhammad and the other prophets is taken a
covenant, accepters of extra messengers say that this verse proves
that Muhammad is the not the messenger mentioned in 3:81 but that he
is one of the prophets of this verse. This would be illogical because
of the linkage between verse 3:81 and verse 3:84, 2:41, 2:91 amongst
others.
The Quran names another covenant in which Muhammad really was a
partner as a prophet, it is the covenant of verse 3:187, the content
of this covenant is: the scriptures have to be made known to mankind
and may not be hidden.
Muhammad was not one of the prophets of the covenant mentioned in
verse 3:81, because the Quran is not confirmed in verse 3:84 by
mentioning its messenger by name.
This in contrast to the mentioning of Musa and Isa as messenger of
their scriptures.
The absence of his name in the list of confirmed messengers and
prophets in verse 3:84 gives extra proof that Muhammad is the
confirming messenger, who is mentioned in verse 3:81.

Accepters of extra prophets bring forward the argument that the
mentioning of a messenger next to the prophets means that Muhammad can
not be the messenger mentioned in verse 3:81, since Muhammad is a
prophet. This argument is not valid as can be seen in verse 3:84, this
verse mentions Musa and Isa next to the prophets, Musa and Isa were
messengers and prophets as Muhammad was a messenger and prophet. Verse
33:7 has also this kind of structure.

Another way of supporting the idea of extra messengers, is a too broad ...

read more »



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Edip Yuksel  

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 More options Apr 21, 11:49 pm


From: Edip Yuksel <edipyuk...@gmail.com>

Date: Tue, 21 Apr 2009 21:49:32 -0700 (PDT)

Local: Tues, Apr 21 2009 11:49 pm

Subject: Re: The issue of new messengers after the messenger-prophet Muhammad.

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Dear Truthseeker

This is a long article which requires a lengthy response. However, I
find a faulty logic in one of your basic premises:

You claim that some prophets were not messengers, yet you do not
provide a single verse to support such a claim. All you have done is
to refer to some verses where some names are described as prophets.
Well, if lack of the word messenger in such descriptions should lead
to the conclusion you are driving then, from the same verses we should
also reach to the conclusion that some prophets were not humans, some
prophets were not warners (nazeer), etc.

Peace,
Edip



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 More options Apr 23, 1:15 pm


From: truthseeker...@gmail.com

Date: Thu, 23 Apr 2009 11:15:59 -0700 (PDT)

Local: Thurs, Apr 23 2009 1:15 pm

Subject: Re: The issue of new messengers after the messenger-prophet Muhammad.

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Dear Edip,

if one adheres to the premise that all prophets are messengers than
you have a point, but if one reads the concerning verses without this
premise (this premise seems to be a human innovation, not Quran-based)
than we have to accept the quranic titles of the persons concerned, as
they are given by our Creator.
It is not a matter of logic here, but a matter of following the words
of the Quran.
The Quran is perfect and detailed and names for instance Dawud as a
prophet (6:89) and Hud as a messenger (26:125), because they had
different functions for their people. There is not a random
description of these men in the Quran that we, as followers of the
Quran, can interfere with.
So we should not believe that Dawud was a messenger, if the Quran
mentions him as as prophet and not as a messenger.
All the verses that name a person a prophet, messenger of messenger-
prophet support this point of view. And of course the verses
concerning the functions of prophets and messengers.
Is there a verse that calls Dawud a messenger or tells that all
prophets are messengers?
Only the messenger-prophets are sometimes mentioned as a prophet or a
messenger, because they have the double title.

As mentioned in the article, the Quran gives a clear description of
the function of a messenger, a messenger has the double function of
bringing a guidance and bringing a religion of truth, as is stated in
verse 9:33 and 61:9.
The description of a prophet is given in verses 6:89 and 6:90, to give
guidance via a scripture.
There is a clear difference: a prophet misses the functions of giving
a new religion or changing an existing religion.
Only messenger-prophets came with a written message and a religion or
a change of the religion.
So it is a matter of logic that the Quran mentions Dawud as a prophet
and not as a messenger. The Creator made Dawud a prophet and not a
messenger, because Dawud did not give his people a new religion nor
did he change his own religion, as far as we know. He gave the Zabur,
not a new Divine law.

So it still seems justified and logical to conclude, if the Quran
mentions 20 men as a prophet and 12 men as a messenger, that not all
prophets can be messengers.

I hope that you see that your analogy of prophets not being human
beings, because the Quran does not mention them as such next to being
a prophet, was not at the right place here.
A messenger has a more comprehensive task than a prophet, as the Quran
has stated.

I really hope to find more unity between the followers of the Quran,
the acceptance of messengers after Muhammad is an important issue and
has to be resolved in a Quran-based manner. We have to fight the
sectarian abuses of certain verses, because these abuses can lead and
have led to division into groups (many groups have there own
messenger) this division is forbidden, verse 3:105.

I respect your work in trying to bring the Islam again in its pure
original form.
So I invite you to contribute to the formation of a solid quranic
defense against the existence of sects and the forming of sects by
people who accept messengers after the departure of the messenger of
Islam, Muhammad.
If you accept one person as a messenger after the departure of
Muhammad, than you have opened the door for more messengers - as we
should not accept one hadeeth, because the acceptance of one, opens
the door for thousands of them.

Hopefully we find a unifying Quran-based conclusion in this important
matter. How to refind the true Islam as believers, as long we are
knowingly or not knowingly divided into groups, by accepting different
messengers?

peace,
Truthseeker

On Apr 22, 6:49 am, Edip Yuksel <edipyuk...@gmail.com>