Title: Was Muhammad Sent Only to the Arabs? A Qur’anic and Theological Analysis
Author: Dr. Maxwell Shimba
Affiliation: Shimba Theological Institute & Max Shimba Ministries Org
Abstract:
Muslim apologists often claim that Jesus Christ was sent only to the Jews, frequently citing Matthew 15:24 as evidence. However, a deeper examination of the Qur’an suggests that Muhammad’s mission was similarly limited—to the Arabs. This article offers a Qur’anic and theological exploration of ten key reasons derived from Islamic scripture to support the argument that Muhammad was a prophet specifically sent to the Arab people.
Introduction
Muslims often assert that Jesus’ mission was restricted to the Jews, using Matthew 15:24: “I was sent only to the lost sheep of Israel.” However, they seldom apply the same standard to Muhammad. A critical reading of the Qur’an reveals that Muhammad’s prophetic mission was confined to the Arabs. The Qur’an itself repeatedly emphasizes the cultural, linguistic, and geographic specificity of Muhammad’s mission. This paper presents ten Qur’anic reasons that substantiate this claim, structured for scholarly evaluation.
1. Every Nation Has Its Own Messenger
Qur’anic Reference: Surah Yunus (10:47)
"And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged."
Analysis:
The verse clearly affirms that each nation (umma) receives its own specific messenger. If "every nation" means distinct people groups such as Africans, Indians, and Europeans, then Muhammad, as an Arab, was the messenger to Arabs alone.
2. Messengers Are Sent in the Language of Their People
Qur’anic Reference: Surah Ibrahim (14:4)
"And We did not send any messenger except [speaking] in the language of his people to state clearly for them."
Analysis:
This verse reinforces the idea that a prophet must share the linguistic and cultural context of his audience. Muhammad spoke Arabic and belonged to the Arab community; hence, his message was directed to Arabs.
3. Every Nation Had Its Own Warning Messenger
Qur’anic Reference: Surah An-Nahl (16:36)
"And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid Taghut.'"
Analysis:
If God sent a messenger to every nation, then logically, Muhammad’s mission is localized to his own nation—the Arabs. Each messenger has a specific audience.
4. Different Nations Receive Different Laws
Qur’anic Reference: Surah Al-Ma’idah (5:48)
"To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation..."
Analysis:
This passage demonstrates theological pluralism within Islamic scripture, suggesting divine intent to give each nation its own laws and religious path. Thus, Muhammad’s Sharia was for his own people.
5. Muhammad Was Sent to Warn a Nation Previously Unwarned
Qur’anic Reference: Surah As-Sajda (32:2–3)
"It is a revelation from the Lord of the worlds. So that you may warn a people whose forefathers were not warned, so they are heedless."
Analysis:
This verse implies that Muhammad was sent to the Arabs, who had not previously received a prophet or scripture. The phrase “a people whose forefathers were not warned” cannot apply to Jews or Christians but to pagan Arabs.
6. Muhammad Was One Among Many Prophets Sent to Their Own Peoples
Qur’anic Reference: Surah Ya-Sin (36:2–6)
"Indeed, you are among the messengers, on a straight path... to warn a people whose forefathers were not warned."
Analysis:
Again, Muhammad is grouped among those messengers each sent to their own nations. The term “people whose fathers were not warned” aligns with the historical condition of the pre-Islamic Arabs.
7. Arabs Were Given a Revelation to Avoid Excuses
Qur’anic Reference: Surah Al-An'am (6:156–157)
"Lest you say: ‘The Scripture was only sent down to two groups before us...’"
Analysis:
This implies that the Arabs could not claim ignorance, since a scripture (Qur’an) was now revealed to them, just as previous revelations were given to Jews and Christians. The message is clearly demarcated by ethnicity and geography.
8. The Qur’an Was Revealed in Arabic for the Arabs
Qur’anic Reference: Surah Ash-Shu'ara (26:192–199)
"And indeed, it is the revelation of the Lord of the worlds... in a clear Arabic language... Had We revealed it to a non-Arab and he recited it to them, they would not have believed."
Analysis:
The Qur’an’s Arabic nature and its rejection by others if delivered in a different language confirm its intended audience was Arabs.
9. The Qur’an Was Meant for Makkah and Its Surroundings
Qur’anic Reference: Surah Al-An’am (6:92)
"This is a blessed Book which We have revealed, confirming what was before it, so that you may warn the Mother of Cities and those around it."
Analysis:
“Makkah” (the Mother of Cities) and its environs are explicitly mentioned. This limits the scope of Muhammad’s mission geographically to the Arabian Peninsula.
10. Revelation in Arabic for the People Around Makkah
Qur’anic Reference: Surah Ash-Shura (42:7)
"And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities and those around it."
Analysis:
This verse confirms that the warning was for Makkah and its vicinity. The use of the Arabic language further limits the message to the region and people who spoke Arabic.
Conclusion
According to Islamic scripture itself, Muhammad was a prophet specifically sent to the Arab people. The Qur’an emphasizes his linguistic, cultural, and geographical connection to Arabia. It acknowledges a pattern in which each nation is given its own prophet, language, and divine law. Therefore, just as Muslims claim Jesus was sent only to the Jews, the Qur’an confirms that Muhammad was sent only to the Arabs. Any attempt to universalize Muhammad's mission contradicts the Qur’an's own repeated assertions.
Keywords: Muhammad, Qur’an, Arabs, Prophethood, Sharia, Arabic language, Islamic theology, religious pluralism, Quranic interpretation, messenger to every nation
Cite as:
Shimba, Maxwell. Was Muhammad Sent Only to the Arabs? A Qur’anic and Theological Analysis. Shimba Theological Institute Journal of Interfaith Studies, 2025.
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