Exclusivity of Prophet Muhammad: A Quranic Perspective

By V.A. Mohamad Ashrof, New Age Islam 15 September 2025 Abstract This paper undertakes a hermeneutical analysis of the concept of exclusivity concerning Prophet Muhammad within the Quranic context. It critically examines the theological implications of attributing absolute exclusivity to Prophet Muhammad and evaluates the methodological approaches employed in interpreting relevant Quranic verses. The study highlights the paramount importance of contextual understanding, intertextual analysis, and thematic coherence in Quranic hermeneutics, emphasizing the Quran's consistent emphasis on the unity, solidarity, and fundamental equality of all prophets in their core mission. By demonstrating that claims of absolute exclusivity for Prophet Muhammad often stem from selective readings and post-Quranic theological constructs, this research advocates for an inclusive, progressive, and humanistic understanding of prophethood that aligns with the Quran’s universal vision of divine guidance. The Quran offers a unique and intricate perspective on prophethood, divine revelation, and the relationship between messengers and their communities. Within Islamic theological discourse, the concept of exclusivity concerning Prophet Muhammad has been a persistent subject of scholarly debate and popular interpretation. While some traditions emphasize his distinctiveness to the extent of suggesting an absolute superiority over all other prophets, often drawing on extra-Quranic sources, a rigorous hermeneutical engagement with the Quranic text itself reveals a more nuanced and fundamentally egalitarian stance. This paper aims to meticulously explore the Quranic perspective on this critical issue, dissecting the textual evidence, analysing methodological considerations, and ultimately arguing that the Quran, when read coherently and contextually, advocates for a unity of prophetic mission and a rejection of exclusivist hierarchies among God’s chosen messengers. The insights presented herein are designed to contribute to an enlightened, academic, and liberatory understanding of prophetic status in Islam. The Quranic Perspective on Prophetic Exclusivity: A Dual Principle The Quran articulates a profound dual principle concerning prophethood: on one hand, it unequivocally commands believers to make no distinction between any of God’s messengers (Quran 2:285); on the other, it acknowledges that God Himself has preferred some prophets over others, granting them unique gifts, roles, and degrees of honour (Quran 2:253, 17:55). Reconciling this apparent tension is central to a balanced Quranic hermeneutic. The principle of non-distinction in belief is a cornerstone of Islamic faith. Quran 2:285 unequivocally states: "The messenger believes in that which has been revealed to him from his Lord and (so do) believers. Each one believes in God and His angels and His scriptures and His messengers. We make no distinction between any of His messengers" (Q 2:285). This verse, reiterated in similar forms (Q 2:136, 3:84, 4:152), establishes that a believer’s faith (Iman) is incomplete without the acceptance and veneration of all prophets and messengers sent by God throughout history. This command serves as a critical theological safeguard against sectarianism, chauvinism, and the historical tendency of communities to elevate their own prophet at the expense of others. It implies a fundamental spiritual equality, meaning that the truth conveyed by any prophet is divinely ordained and equally deserving of belief and respect. "The theological import here is anti-sectarian: believers must not construct divisive hierarchies based on their prophet’s supposed superiority, countering historical tendencies in Judaism and Christianity to elevate Moses or Jesus as uniquely superior". However, the Quran simultaneously recognizes what can be termed "functional exclusivity" or "divine preference." Quran 2:253 clarifies: "These are the messengers. We have preferred some of them over others. Among them are they to whom God spoke, and some of them He raised in degrees of rank" (Q 2:253). Similarly, Quran 17:55 states: "And your Lord is most knowing of whoever is in the heavens and the earth. And We have preferred some of the prophets over others and gave David Zabur" (Q 17:55). These verses acknowledge that God, in His infinite wisdom, has endowed various prophets with distinct gifts, miracles, specific missions, and particular forms of communication. These distinctions, however, are presented as divine prerogatives and blessings, not as a mandate for human beings to create a hierarchy of veneration or to invalidate the message of any prophet. "The reconciliation lies in distinguishing between: 1. Divine recognition of differing roles – God bestows particular attributes or honours on certain prophets according to His wisdom. 2. Believer’s duty of faith – no prophet may be denied or slighted; believers are not allowed to erect theological hierarchies that pit one messenger over another as a matter of creed”. This crucial distinction is often overlooked in exclusivist interpretations. Methodological Considerations in Interpreting Prophetic Exclusivity The analysis of Quranic verses related to prophetic exclusivity demands a rigorous and disciplined methodological approach. Misinterpretations often arise from specific hermeneutical pitfalls that undermine the Quran’s broader theological coherence. 1. Isolation of Verses and Decontextualization: A common methodological flaw in arguing for the absolute exclusivity of Prophet Muhammad is the practice of extracting verses from their broader textual, historical, and thematic contexts. For example, focusing solely on Quran 33:40, which refers to Muhammad as the "Seal of the Prophets," without considering other verses that emphasize prophetic unity (Q 2:285) or even prophet Muhammad’s own self-description as not being a "novelty among the messengers" (Q 46:9), leads to a skewed interpretation. "Such an approach often involves removing verses from their historical and theological context, leading to interpretations that contradict the Quran's overarching message of unity and equality among all prophets". 2. Selective Interpretation Driven by External Theologies: Interpretations of Quranic verses are frequently influenced by theological constructs originating from outside the Quran itself, particularly from Hadith literature, Sirah (prophetic biography), and later philosophical or mystical traditions (e.g., Kalam, Sufi doctrines like Nur Muḥammadi). While these sources are significant in Islamic thought, they are secondary to the Quran. Reading the Quran through these lenses, rather than allowing the Quran to speak for itself, can impose meanings that are not textually supported. "Exegesis demands integrating the holistic Quranic discourse, avoiding theological cherry-picking and privileging scriptural coherence over parochial dogma". 3. Lack of Intertextual and Thematic Coherence: A sound Quranic hermeneutic requires an intertextual approach, where individual verses are understood in relation to other verses and the overall thematic coherence of the scripture. The Quran is a self-referential text, and its various parts illuminate each other. Ignoring this interconnectedness can lead to fragmented understandings. The Quran’s emphasis on Tawhid (Oneness of God) extends to the unity of His message and messengers. Comparative Analysis of Prophetic Attributes: Unpacking "Exclusivity": A comparative analysis of the attributes and characteristics associated with various prophets in the Quran reveals a diverse range of divine gifts and roles, demonstrating that "exclusivity" in specific functions is not unique to Prophet Muhammad. This exercise effectively debunks the notion that unique attributes inherently imply absolute superiority or theological exclusivity over others. If the methodological flaw of isolating verses were consistently applied, one could argue for the "exclusivity" of numerous prophets, thus exposing the inconsistency of such an approach when applied solely to Muhammad. Let us consider a selection of prophets and their distinct Quranic attributes: • Prophet Moses (Musa): Moses is arguably the most frequently mentioned prophet in the Quran, appearing over 130 times (compared to Muhammad's four direct mentions). He is singularly distinguished by his direct, verbal communication with God (kalam Allah). The Quran states: "And to Moses Allah spoke directly" (Q 4:164), and "O Moses, I have chosen you over the people with My messages and My words" (Q 7:144). Furthermore, he is the only prophet described as receiving "love from Me" (mahabbata-minni) in childhood (Q 20:39). These are profound and exclusive distinctions directly attested in the Quran. • Prophet Jesus (Isa): Jesus possesses several unique attributes not shared by other prophets. He was born of an immaculate conception, without a human father, through divine decree (Q 3:47, 19:20). He was strengthened by the Holy Spirit (Ruḥ al-Qudus) from birth (Q 5:110). Miraculously, he spoke with wisdom from the cradle (Q 19:29, 3:46). He was also granted the power to perform astonishing miracles, including healing the blind and lepers, and even raising the dead, all "by God’s permission" (Q 5:110) • Prophet Solomon (Sulayman): Solomon was endowed with an unparalleled kingdom and extraordinary supernatural abilities. The Quran states, "He said, 'My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me'" (Q 38:35). He was given control over the winds (Q 38:36, 21:81), commanded the jinn to work for him (Q 38:37), and understood the speech of birds and animals (Q 27:16, 27:19). • Prophet Abraham (Ibrahim): Abraham holds a pivotal position, often referred to as the "father of faith" (Q 22:78) for his foundational role in monotheistic traditions. He is uniquely called a "friend" (Khalil) of God (Q 4:125). Prophet Muhammad and all believers are explicitly instructed to follow the millat (way/creed) of Abraham (Q 16:123), presenting him as an exemplary role model. • Prophet Noah (Nuh): Noah is notable for his exceptionally long lifespan and period of ministry, living among his people for 950 years (Q 29:14). • Prophet Jonah (Yunus): Jonah's ministry is distinct for its immediate and widespread success, where over a hundred thousand people believed after his return (Q 37:147-148) · Prophet Joseph (Yusuf): Joseph is celebrated in the Quran for his exceptional beauty, which was likened to that of a noble angel (Q 12:31), and his divinely bestowed wisdom in interpreting dreams and events (Q 12:6, 12:21, 12:36, 12:46, 12:100-101). These examples compellingly demonstrate that the Quran itself consistently attributes specific, exclusive qualities and profound distinctions to multiple prophets. If one were to argue for the absolute exclusivity of Prophet Muhammad based on his unique attributes (e.g., being the "Seal of the Prophets"), then by the same flawed logic, one would have to conclude that Moses, Jesus, Solomon, Abraham, and others are also "exclusive" due to their distinct divine gifts. This exposes the methodological inconsistency and ultimate untenability of claims for absolute, all-encompassing exclusivity for any single prophet within the Quranic framework. "What's particularly insightful is how this analysis exposes a methodological inconsistency: if one were to apply the same interpretive approach used to argue for Muhammad’s exclusivity to these other prophets, one could make equally strong cases for their individual supremacy. The Quran does not validate such comparisons.” Finality, Not Absolute Supremacy: Within the Quranic narrative, Prophet Muhammad is placed firmly within the continuum of prophethood, not as an aberration or an absolute break from it. His key distinctive role, clearly articulated, is that of Khatam Al-Nabiyyin – the "Seal of the Prophets" (Q 33:40). This designation is almost universally interpreted in Islamic theology as signifying his finality. However, finality does not inherently equate to absolute superiority in all aspects or an exclusivity that nullifies the dignity and mission of preceding prophets. Indeed, Prophet Muhammad himself humbly acknowledges his place within this tradition. Quran 46:9 records his declaration: "Say, 'I am not a novelty among the messengers, nor do I know what will be done with me or with you. I only follow what is revealed to me, and I am not but a clear warner'" (Q 46:9). This verse is profoundly significant as it underscores his continuity with previous messengers, explicitly denying any claim to being an unprecedented or radically different phenomenon. He presents himself as a bearer of the same timeless message, albeit in its final iteration. "This Quranic self-description undermines exclusivity claims". Furthermore, the Quran names Muhammad plainly in several verses (Q 3:144, 33:40, 47:2, 48:29) without the kind of elaborate honorifics that would universally elevate him above all others in a manner that might contradict the non-distinction principle. While his message is universal for all humanity (Q 7:158, 34:28), this universality signifies inclusivity and completeness of the final message, rather than theological exclusivism of his person. The Quran emphasizes that "Muhammad is not but a messenger. [Other] messengers have passed on before him" (Q 3:144), reminding believers of the transient nature of messengers and the eternal nature of God and His message. It is often post-Quranic theological developments, particularly within certain Hadith traditions and mystical schools, that have contributed to notions of Muhammad's absolute pre-eminence, sometimes elevating him to a cosmic, almost divine status (e.g., the concept of Nur Muḥammadi). While these traditions hold significant sway in Islamic spirituality, a strict Quranic hermeneutic must differentiate these later theological constructs from the direct scriptural discourse itself. "Many exclusivist claims about Muhammad stem from: • Misreading 33:40 (“seal of the prophets”) as meaning “greatest” rather than “last.” • Hadith traditions that exaggerate exclusivity beyond what the Quran itself states. • Ignoring verses like 46:9 where Muhammad himself declares, “I am not a novelty among the messengers.” This Quranic self-description undermines exclusivity claims". Implications for Quranic Hermeneutics and Theological Discourse: The hermeneutical analysis of prophetic exclusivity within the Quran carries significant implications for both Islamic theological discourse and interfaith understanding: 1. Reinforcing Quranic Coherence: By upholding the dual principle of prophetic equality in mission and diversity in gifts, a coherent Quranic hermeneutic emerges. This approach avoids the creation of internal contradictions within the scripture and respects the Quran’s holistic message. It underscores that the Quran is a unified text with consistent themes. 2. Combating Sectarianism and Supersessionism: An absolutist view of Muhammad’s exclusivity can inadvertently foster sectarian attitudes, not only between Muslims and followers of other faiths but also within Muslim communities themselves. Such interpretations can lead to a supersessionism theology where previous revelations are seen as completely abrogated or inferior, contrary to the Quran’s affirmation of previous scriptures and prophets (Q 2:4, 2:136). The Quranic command "We make no distinction between any of His messengers" directly challenges any form of spiritual chauvinism. 3. Promoting Interfaith Dialogue and Inclusivity: A nuanced, Quran-centric understanding of prophethood, which recognizes the dignity and validity of all messengers, provides a robust theological foundation for genuine interfaith dialogue and mutual respect. It shifts the focus from competitive claims of exclusivity to shared principles of monotheism, justice, and ethical living that are common to all Abrahamic traditions. "Exclusivist readings foster sectarianism, superiority complexes, and interfaith hostility. By contrast, Quranic pluralism provides a theological basis for humility, inclusivity, and recognition of divine guidance in multiple communities". 4. Upholding Divine Sovereignty: The Quran consistently asserts that it is God alone who bestows honour, raises in rank, and grants gifts (Q 2:253, 17:55). When believers attempt to impose their own hierarchies or argue for absolute exclusivity, they risk usurping a divine prerogative. "Ranks remain only with God. He has given different gifts and prowess to different messengers in His wisdom. It is not for believers to use these to distinguish between them". This reinforces the idea that humility before God's wisdom is paramount. 5. Challenging Uncritical Traditionalism: A critical hermeneutical approach encourages Muslims to engage with their sacred texts directly and contextually, rather than uncritically accepting all traditional interpretations, especially those that may have been shaped by historical, cultural, or polemical factors external to the Quran’s core message. Toward a Unified Understanding of Prophethood: This hermeneutical analysis demonstrates that the Quranic perspective on prophetic exclusivity emphasizes the fundamental unity and spiritual equality of all prophets, while simultaneously acknowledging that God, in His infinite wisdom, has endowed them with diverse gifts, roles, and degrees of honour. The Quran explicitly commands believers to make no distinction between any of God's messengers, establishing this as a cornerstone of faith. Claims of absolute exclusivity for Prophet Muhammad, when subjected to rigorous Quranic scrutiny, are found to be methodologically inconsistent, often relying on decontextualized verses, selective interpretations, and theological constructs external to the scripture. By presenting compelling evidence of the unique and "exclusive" attributes granted to prophets such as Moses (direct speech with God), Jesus (miraculous birth and powers), Solomon (unparalleled kingdom), and Abraham (friend of God), this study illustrates the flaw in using unique gifts as a basis for claiming absolute superiority for any single prophet. Prophet Muhammad’s role as the "Seal of the Prophets" signifies the finality and completion of divine revelation, not an absolute supremacy that negates the dignity and message of his predecessors. His own words in the Quran (Q 46:9) affirm his place within the prophetic continuum. Ultimately, a contextual, intertextual, and thematically coherent approach to Quranic hermeneutics leads to a more nuanced, inclusive, and progressive understanding of prophethood. It fosters a theology that rejects sectarianism and embraces the universal nature of divine guidance. In the final analysis, "God distinguishes, but believers do not". This principle safeguards the unity of prophetic mission and the universality of divine guidance, affirming that all messengers serve one God and convey one essential, timeless message. ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. 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