Search the Community

Which of Ulul-'Azm prophets (AS) had a universal mission? One of the discussions concerning prophets, particularly the Ulul-'Azm prophets (AS), is whether their missions were universal and general, or if each prophet was sent for a specific group. There are differences of opinion among exegetes on this matter; however, all agree on two points: Not all prophets had a universal mission. At least, the mission of some prophets was limited to specific people. The Prophet of Islam (SAW) was raised to guide all of humanity, and his mission was not restricted to a specific tribe.[1] The Universality of the Mission of Prophet Muhammad (SAW) The Holy Quran explicitly states through several verses that the mission of the Prophet (SAW) is not limited to a specific group or tribe, but encompasses all human beings: "Say, 'O mankind, indeed I am the Messenger of Allah to you all.'"[2] "And We have not sent you, [O Muhammad], except comprehensively to mankind as a bringer of good tidings and a warner."[3] "And We have not sent you, [O Muhammad], except as a mercy to the worlds." [4] These verses clearly indicate that the call of the Prophet of Islam (SAW) has a universal aspect. In addition to these verses, there are other verses that emphasize the universality of his mission. [5] In addition to the Quran, traditions also emphasize the universality of his mission. In a hadith, the Messenger of Allah (SAW), when describing the four honors granted to him by Allah, mentioned one as being sent to all people. [6] It is also narrated from Imam Sadiq (AS) that he said: "Allah, the Exalted and Glorious, granted Muhammad (SAW) the Shariah of Noah, Abraham, Moses, and Jesus (AS)…. and He sent him to all people, white and black, jinn and humans." [7] Historical evidence is another reason for this issue. The sending of invitation letters by the Prophet of Islam to the kings of Persia, Rome, Abyssinia, and Egypt in the early years of Medina is a practical sign of the beginning of his universal call from the very start. [8] The Universality of the Mission of Other Ulul-'Azm prophets (AS) As stated, there is no doubt or disagreement regarding the universality of the mission of the Prophet of Islam (SAW), but regarding other Ulul-'Azm prophets (AS), three theories have been proposed: First View: The mission of Ulul-'Azm prophets (AS) was not universal. Prophet Moses (AS) and Prophet Jesus (AS) were only entrusted with guiding the Children of Israel, and their call was dedicated to this people. The apparent meaning of some verses also supports this claim; for example, regarding Prophet Moses (AS), it is stated: "And We gave Moses the Scripture and made it a guidance for the Children of Israel..." [9] or numerous addresses such as "O Children of Israel" in Surah Al-Baqarah, [10] and also in Surah Yunus: "And Moses said, 'O my people...'", [11] which indicates that his mission and call were directed toward the Children of Israel. Regarding Prophet Jesus (AS), the Quran explicitly states that he was "a messenger to the Children of Israel" [12] or in another verse: "And [mention] when Jesus, the son of Mary, said, 'O Children of Israel, indeed I am the messenger of Allah to you...'"[13] The Quran introduces Prophet Abraham (AS) as a model of monotheism and an independent community, [14] which shows the greatness and global impact of his personality, but again, the explicit expression "for all people" has not been used about him. Furthermore, the Quran speaks of Abraham's (AS) prayers for his community and descendants, such as: "Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You...", [15] which indicates that his call continued in his offspring and community in addition to himself, but again, no text in the Quran explicitly states the universality of his mission like that of the Prophet of Islam (SAW). The Quran considers Prophet Noah (AS) as a prophet sent to his people and states: "We had certainly sent Noah to his people...". [16] Therefore, no text in the Quran explicitly states the universality of the mission of Prophet Noah (AS). Second View: The mission of Ulul-'Azm prophets (AS) was universal. Allameh Tabatabai is among the supporters of this theory. [17] He has provided evidence from the verses to prove the above claim. However, it has been explained that Ulul-'Azm prophets (AS) and holders of books had two types of calls: one was a call to God-worship, monotheism, and the rejection of shirk, and the other was a call to specific laws and Shariahs. The first call was universal, unlike the second call, which was dedicated to specific people, and they were obliged to follow those laws. It is worth mentioning that Imam Baqir (AS) stated in a tradition: "Prophet Noah was sent to all the people on earth, and his call was general and universal." [18] This tradition can support this theory. Third View: The Theory of Distinction (Reconciling the two views). Great scholars like Misbah Yazdi also state [19] that if the meaning of universality is that the prophet is obliged to convey his mission not only to his own people but to all major nations and peoples of the world, then the mission of many prophets, even Moses (AS) and Jesus (AS), was not universal. But if we understand universality as the necessity of conveying the mission upon encountering other peoples and the obligation of all responsible individuals to follow it if informed, then the mission of all prophets was general, comprehensive, and universal. Therefore, in one sense of the universality of the mission, the call of many prophets was not universal, and in another sense, the mission of all prophets was universal.[20] Conclusion Therefore, if the question is which of Ulul-'Azm prophets (AS) had a universal call, the clear and documented answer is Prophet Muhammad (SAW). The verses of the Quran explicitly introduce him as the Messenger of all people and a mercy to the worlds, but regarding other divine prophets, the issue is a matter of disagreement. [1] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 405. [2] . Al-A'raf: 158 «قُلْ يٰا أَيُّهَا اَلنّٰاسُ إِنِّي رَسُولُ اَللّٰهَ إِلَيْكُمْ جَمِيعاً» [3] . Saba: 28 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ كَافَّةً لِلنّٰاسِ» [4] . Al-Anbiya: 107 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ رَحْمَةً لِلْعٰالَمِين» [5] . Al-An'am: 158 «قُلْ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَميعا» / Al-Furqan: 1 «تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا» / Al-Fath: 28 «هُوَ الَّذي أَرْسَلَ رَسُولَهُ بِالْهُدى‏ وَ دينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ»and so on. [6] . Al-Khasael, Sheikh Saduq, Vol: 1, p: 201 / Tafsir Nur al-Thaqalayn, Al-Arusi Al-Huwayzi, Sheikh Abd Ali, Vol: 4, p: 336. [7] . Al-Kafi, Sheikh Kulayni, Vol: 2, p: 17. [8] . Makatib al-Rasul, Al-Ahmad Al-Miyangi, Sheikh Ali, Vol: 2, p: 315. [9] . Al-Isra: 2 «وَآتَیْنَا مُوسَی الْكِتَابَ وَجَعَلْنَاهُ هُدًی لِبَنِی إِسْرَائِیلَ» [10] . Al-Baqarah: 40 «يَا بَنِي إِسْرَائِيلَ» [11] . Yunus: 84 «وَقَالَ مُوسَىٰ يَا قَوْمِ» [12] . Al-Imran: 49 «وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ» [13] . As-Saf: 6 «وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ» [14] . Al-Nahl: 120 «إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا» [15] . Al-Baqarah: 128 «رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ» [16] . Nuh: 1 «إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ» [17] . Al-Mizan fi Tafsir al-Quran, Allameh Tabatabai, Vol: 2, p: 143. [18] . Kamal al-Din wa Tamam al-Ni'mah, Sheikh Saduq, Vol: 1, p: 219 «عَنْ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ حَدِيثٌ طَوِيلٌ وَ فِيهِ يَقُولُ عَلَيْهِ اَلسَّلاَمُ: إِنَّ اَلْأَنْبِيَاءَ بُعِثُوا خَاصَّةً وَ عَامَّةً، فَأَمَّا نُوحٌ فَإِنَّهُ أُرْسِلَ إِلَى مَنْ فِي اَلْأَرْضِ بِنُبُوَّةٍ عَامَّةٍ وَ رِسَالَةٍ عَامَّةٍ». [19] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 410. [20] . Daneshnameh Kalam-e Eslami, A group of researchers, Vol: 1, p: 93.

The scope of the Prophet’s infallibility The question of the scope of the Prophet Muhammad’s infallibility (‘ismah) is a subject of debate among Islamic scholars. A dominant view within Shia theology upholds the Prophet’s absolute and comprehensive infallibility. In contrast, some reformist thinkers and many Sunni scholars posit a more limited scope, arguing that divine protection from error applies specifically to the reception and conveyance of revelation (waḥy), not necessarily extending to the Prophet’s personal judgments, daily conduct, or the implementation of religion in societal matters. Proponents of this limited view often cite specific Qur’anic verses—frequently termed the "verses of reproach"—which appear to criticize the Prophet’s actions, suggesting he was capable of making mistakes. This article examines that claim through evidence derived from the Qur’an itself and authentic narrations, ultimately affirming the doctrine of the Prophet’s absolute infallibility as a cornerstone of a coherent Islamic theology. The Claim for Limited Infallibility The argument for a restricted understanding of infallibility centers on a literal reading of certain Qur’anic verses. Key examples include: Surah al-Tawbah (9:43)[1]: "May Allah pardon you, [O Muhammad]; why did you give them permission [to remain behind]?" This is interpreted as a divine reproach for the Prophet allowing hypocrites to excuse themselves from battle. Surah al-Taḥrim (66:1)[2]: "O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you?" This is seen as a correction of a personal prohibition the Prophet placed upon himself. Surah al-Anfāl (8:67)[3]: "It is not for a prophet to have captives [of war] until he has thoroughly subdued the land." This verse is understood as a criticism of the decision to take ransomable captives after the Battle of Badr. At a superficial level, the language of these verses seems to indicate prophetic error. However, this interpretation fails to withstand scrutiny when placed within the broader doctrinal framework established by the Qur’an and explained through authoritative exegesis. Qur’anic Evidence for Absolute Infallibility The Qur’an establishes foundational principles that logically necessitate the Prophet’s infallibility in all aspects of his prophetic mission. First, Surah al-Najm (53:2-4)[4] declares: "Your companion [Muhammad] has not strayed, nor has he erred. Nor does he speak from [his own] inclination. It is not but a revelation revealed." These verses articulate a universal principle: the Prophet’s speech is entirely guided by divine revelation. The generality of the term "speak" (yanṭiq)[5] encompasses all his utterances, whether directly related to the conveyance of scripture or to worldly affairs. If his words are divinely protected from personal whim, the potential for error in his judgments is fundamentally negated. Furthermore, the reliability of Islamic law depends on the integrity of the Prophet’s Sunnah—his sayings, actions, and tacit approvals—as a primary source of guidance alongside the Qur’an. If his personal conduct and decisions were fallible, the entire edifice of Islamic jurisprudence, which relies on his exemplary model, would be undermined. Perhaps the most compelling evidence is found in Surah al-Aḥzāb (33:21)[6]: "Indeed, in the Messenger of Allah you have an excellent example for whoever hopes for Allah and the Last Day and remembers Allah often." The Qur’an explicitly presents the Prophet as the perfect, comprehensive exemplar (uswah ḥasanah) for all believers in spiritual, moral, and practical matters. A role model whose infallibility is limited only to the moment of revelation could not serve as a "perfect example" for the totality of human life. His excellence as a guide is contingent upon his actions and decisions being a flawless reflection of divine will. Reconciling the "Verses of Reproach" If the Prophet is absolutely infallible, how does one explain the verses that appear to reprimand him? The answer lies in understanding a profound rhetorical device used in the Quran that is clarified by the narrations from the Prophet’s Household (Ahl al-Bayt). According to an authentic (Sahih) narration[7], Imam ʿAlī al-Riḍā (peace be upon him) explained that such verses are instances of the literary figure "Iyyaaka a‘nee, wasma‘ee yā jārah"[8] ("I address you, but I intend another"). The Prophet is the apparent addressee, but the true audience is the community, whose education and guidance are the verse’s ultimate objective. This explanation provides coherent context for the cited verses: Surah al-Tawbah 9:43[9]: The Prophet’s act of granting permission stemmed from his divinely praised attributes of clemency and leniency (cf. Qur’an 3:159; 9:61). The apparent "reproach" was, in reality, a severe condemnation directed at the hypocrites who dishonestly sought excuses, using the Prophet’s mercy as the vehicle for delivering this lesson. Surah al-Taḥrim 66:1[10]: The Prophet’s act of prohibiting something lawful for himself was a personal choice within permissible bounds. The true blame was aimed at those who caused him discomfort, leading him to take such an oath. Surah al-Anfāl 8:67[11]: The decision regarding the captives of Badr was made after consultation, with the majority of companions insisting on taking ransom despite the Prophet’s own negative view of doing so in that strategic context. The reproach, therefore, was ultimately addressed to those who advocated for that choice, not to the Prophet himself. Conclusion The Qur’an and authentic narrations provide decisive evidence for the absolute infallibility of the Prophet Muhammad. Verses such as those in Surah al-Najm and Surah al-Aḥzāb establish the principle that his speech and conduct are divinely guided and constitute a perfect model. The "verses of reproach," when interpreted through authoritative exegesis, are revealed not as records of error but as sophisticated teaching tools from God, using the Prophet as the medium to instruct the community. The doctrine of absolute infallibility is thus not merely a theological assertion but a logical necessity for a prophet entrusted with delivering God’s final message and establishing the enduring example for all of humanity. To compromise this principle is to risk destabilizing the very foundations of Islamic belief and practice. [1] عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ [2] يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ [3] مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمࣱ [4] مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوٰىۚ * وَمَا يَنْطِقُ عَنِ الْهَوٰى * اِنْ هُوَ اِلَّا وَحْيٌ يُّوْحٰىۙ [5] "ینطق" [6] لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا [7] Uyoon Akhbar al-Rida, volume 1, page 215 [8] "إیّاک أعني وإسمعي يا جارة" [9] عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ [10] يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ [11] مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمࣱ