Muhammad Claimed to Be a Warner Only for Arabia

"We sent not a messenger except (speaking) in the language of his people, to make things clear for them..." — Qur'an 14:4

In this article, I will not address the truth or falsehood of Muhammad’s prophethood. Instead, I focus purely on the claim of universality attributed to Muhammad and the Qur’an. A close examination of the Qur’an reveals something quite different from the popular belief that Muhammad was sent to the entire world. This paper demonstrates, through the internal evidence of the Qur’an itself, that Muhammad only claimed to be a warner to the people of Arabia.

The Scope of Muhammad’s Mission: A Quranic Perspective

Contrary to the prevailing Islamic belief that Muhammad was sent to all mankind, the Qur’an repeatedly limits his mission to a specific geographical and linguistic audience—namely, the Arabs. If the Qur’an is to be taken as the final and authoritative word on the matter, then the ascription of a global mission to Muhammad contradicts the very claims of the book that Muslims revere.

Let us examine several key Quranic verses that clearly delimit Muhammad’s role to the Arabian Peninsula.

1. Every Nation Has Its Own Guide

"You are only a warner, and for every nation there is a guide." — Qur'an 13:7

This verse establishes a principle: every nation (or "ummah") has its own guide. By this standard, Muhammad cannot be a universal guide but only a warner for his nation—i.e., the Arabs. Each nation has its own divinely appointed warner. Muhammad's role is explicitly confined.

2. Language as a Boundary of Prophethood

"And We have not sent a messenger except with the language of his people, so that he might make the message clear to them." — Qur'an 14:4

Language is a major factor defining the messenger’s audience. Since Muhammad spoke Arabic, his mission was intended for those who understood Arabic. This automatically excludes non-Arabic speakers from the original scope of his prophethood.

3. Raised Among the “Unlettered” Arabs

"He it is Who has sent among the unlettered people a messenger from among themselves..." — Qur'an 62:2

The term al-ummeeyeen (unlettered or Gentile) is traditionally understood as referring to the Arabs, particularly the people of Makkah who did not previously receive a scripture. Some scholars, like Tamanna Ammadi, argue that the word “Ummi” derives from “Umm al-Qura” (Mother of Cities), a title for Makkah, reinforcing the idea that Muhammad was a messenger to Makkah and its surroundings.

4. Addressed to Makkah and Its Surroundings

"And this is a blessed Book which We have revealed, confirming what came before it, so that you may warn the Mother of Cities (Makkah) and those around her." — Qur'an 6:92"And thus We have revealed to you an Arabic Qur’an, that you may warn the Mother of Cities and those around it." — Qur'an 42:7

Both of these verses explicitly state that Muhammad's warning was for Makkah (Umm al-Qura) and its neighboring regions. The context, content, and language all reinforce a limited geographical scope—Arabia.

5. The Book of Moses Was Complete, But Foreign

"Then We gave Moses the Book, complete as to whatever he might need..." — Qur'an 6:154"Lest you (Arabs) should say: 'The Book was sent down to the two groups before us (Jews and Christians), and we were unaware of what they studied.'" — Qur'an 6:156

These verses explain why the Qur’an was revealed in Arabic: not because the previous scriptures were incomplete, but because they were in foreign languages. This implies that the Qur’an's purpose was to serve as a local scripture for Arabic speakers—who had no prior access to a revelation in their language.

6. Arabic Quran for Arabic Understanding

"Indeed, We have made it an Arabic Qur’an, so that you may understand." — Qur'an 43:3

This verse underlines that the Qur’an was revealed in Arabic so that its primary audience—the Arabs—could comprehend it. To claim the Qur’an is for non-Arabic speakers contradicts the divine rationale expressed here.

An Analogy: A Messenger with a Local Tongue

Suppose a man appears in India during British rule, claiming, “I am a special envoy of the Queen sent to the people of India. I bring you this message in Hindi so you may understand.” Later, standing in Delhi, he declares: “O people! I have been sent to all of you.” Clearly, the phrase “all of you” still refers only to the people of India, as previously defined. Any broad-sounding language used later is to be interpreted in the light of the earlier clear delimitation.

Answering the Verses Cited for Universality

Let’s now examine verses commonly quoted by Muslim theologians to prove that Muhammad’s mission was universal:

1. “To All People” Verses

"Say: O mankind! Verily, I am the Messenger of Allah to you all..." — Qur'an 7:158"We have not sent you but as a bringer of good news and a warner to all people." — Qur'an 34:28"The month of Ramadan in which was revealed the Qur’an, a guidance for mankind..." — Qur'an 2:185

While these verses seem universal at face value, the earlier verses already delimit Muhammad’s audience. Hence, “mankind” or “people” in these contexts should be understood to mean “the people of Arabia,” in the same way that “you all” in the earlier analogy clearly refers only to a known, defined group.

2. “Whom It May Reach”

"This Qur’an has been revealed to me so that I may warn you and whomever it reaches." — Qur'an 6:19

Again, in the context of the Qur’an being an Arabic message for Arabic-speaking people, “whomever it reaches” still refers to people within Arabia, or at most Arabic-speaking regions to whom the message could be directly communicated.

3. “Witness Over People”

"Thus We have made you a middle nation so that you may be witnesses over mankind..." — Qur'an 2:143

Two possible interpretations exist:

1. Muslims are a witness over the people of Arabia.

2. Muslims are witnesses on the Day of Judgment regarding the truth delivered by previous prophets—based on their knowledge from the Qur’an.

The second interpretation is consistent with a non-universal view of Muhammad's mission.

4. “Best Nation”

"You are the best nation raised for mankind..." — Qur'an 3:110

Again, this can be interpreted as “best among the nations of Arabia,” especially since it would contradict earlier verses if meant universally.

5. The Word “Aalameen” (Worlds)

"Blessed is He who sent down the Criterion upon His servant that he may be a warner to the worlds (Aalameen)." — Qur'an 25:1"We have not sent you except as a mercy to the worlds." — Qur'an 21:107

While “Aalameen” is often translated as “worlds” or “mankind,” Arabic linguistic tradition allows a much narrower scope. According to classical lexicons and even early Islamic thinkers like Jafar al-Sadiq, Aalameen can refer to any three or more individuals, a tribe, or even a small grouping—depending on context.

For example:

"O Children of Israel! Remember My favor upon you and that I gave you superiority over the Aalameen." — Qur'an 2:47

This cannot mean superiority over all humanity because later verses state Muslims are the best group (3:110). Therefore, Aalameen must be used here in a restricted sense. It has contextual elasticity.

Conclusion: Context is King

Taking into account the clear Quranic limitations on Muhammad’s audience—his language, geography, and people—the oft-cited universal verses must be read contextually. The Qur’an itself restricts Muhammad’s mission to Makkah, its surroundings, and Arabic speakers. To attribute global significance to his prophethood not only stretches the language of the text but contradicts it.

Thus, whether one accepts Muhammad as a prophet or not, one cannot claim—based on the Qur’an—that he was sent to all mankind. His own scripture bears witness that he was a warner only for Arabia.

References and Notes:

1. Only parts of verses are quoted to avoid repetition; see full references in a Qur'an.

2. Verse references follow the format: Chapter:Verse (e.g., 6:154 = Surah 6, verse 154).

3. Parentheses in quotations are interpretative explanations by the author.

4. See Tamanna Ammadi’s Ijaz-ul-Quran wa Ikhtilaf-e-Qirat, pp. 398–410, for analysis on the word Umeen.

5. Further examples of limited usage of Aalameen include verses 3:42, 6:86, 15:70, 29:10, etc.

   
   

Originally posted by Abu SalamShared for critical analysis and scriptural reflection.