A Critical Analysis of Qur’an 21:107:

"We have not sent you (O Muhammad) except as a mercy to all the worlds"

Introduction

The Qur’an makes a striking claim in Surah al-Anbiyā’ 21:107: “And We have not sent you, [O Muhammad], except as a mercy to the worlds (لِّـلْعٰلَمِيْنَ).” Muslim tradition interprets this verse as affirming Muhammad’s universal mission and his embodiment of divine mercy. However, when critically examined in light of historical evidence, linguistic analysis, and theological comparison with Biblical revelation, several issues arise. The verse reveals inconsistencies in the Qur’an’s presentation of Muhammad, raises questions about the meaning of “mercy,” and introduces the problematic term ‘worlds’ (plural), which lacks scriptural or historical coherence.

1. The Concept of “Mercy” in Qur’an 21:107

In Islamic exegesis (tafsīr), the Arabic term raḥmah (mercy) is often interpreted as divine compassion manifested through Muhammad’s mission. Classical commentators like al-Ṭabarī (d. 923) and Ibn Kathīr (d. 1373) describe this mercy as Muhammad’s role in guiding humanity to Islam, thereby saving them from eternal punishment. However, this interpretation is inconsistent with historical evidence.

Historical Violence: The biography of Muhammad (sīrah) and hadith literature record numerous acts of warfare, executions, and forced conversions (see Ibn Hishām, Sīrat Rasūl Allāh; al-Bukhārī, Ṣaḥīḥ). These raise the question: in what sense can such actions be defined as “mercy”?
Contrast with Jesus Christ: In Christian theology, Jesus embodies mercy through sacrificial love and forgiveness (John 3:16; Matthew 5:44). Unlike Muhammad, Jesus never employed violence as a means of spreading faith.

Thus, the Qur’anic claim that Muhammad was “mercy” requires scrutiny when juxtaposed with historical accounts of his actions.

2. The Plural “Worlds” (لِّـلْعٰلَمِيْنَ)

The Qur’an frequently refers to God as “Lord of the worlds” (Rabb al-‘Ālamīn) (Qur’an 1:2). However, this raises critical issues:

Ambiguity of “Worlds”: In both Hebrew (olam) and Greek (kosmos) biblical texts, the world is consistently singular in reference to creation. The idea of multiple “worlds” is absent in the Bible, which speaks of “heaven and earth” (Genesis 1:1) but not “worlds.”
Historical Incoherence: Neither Jewish nor Christian Scripture, nor extra-biblical ancient literature, records the existence of multiple “worlds” to which a prophet might be sent. Muhammad himself lived in a geographically limited context in Arabia and never interacted with other “worlds” or civilizations beyond his immediate environment.
Later Cosmological Influence: Some Muslim theologians interpret “worlds” as encompassing humans, jinn, angels, and all of creation (al-Rāzī, Mafātīḥ al-Ghayb). However, this is a post-hoc theological rationalization. Historically, Muhammad did not address angels or extraterrestrial beings; his preaching was confined to the Arabian Peninsula.

This linguistic and theological vagueness undermines the claim of universal “mercy.”

3. Mercy or Terror?

The critical question is whether Muhammad’s mission resulted in mercy or coercion.

Mercy in the Qur’an? The Qur’an repeatedly commands fighting against non-believers (Qur’an 9:5; 9:29). Far from universal mercy, these verses promote hostility toward Jews, Christians, and polytheists.
The Sword versus the Cross: Historical expansion of Islam through jihad contrasts starkly with the New Testament’s call for evangelism through persuasion and love (Matthew 28:19–20).

Thus, what the Qur’an frames as “mercy” may in fact be more accurately described as political conquest.

Conclusion

Qur’an 21:107 asserts that Muhammad was sent as a “mercy to the worlds,” yet historical, linguistic, and theological analysis exposes the fragility of this claim. The plural “worlds” has no biblical or historical foundation, and the violent aspects of Muhammad’s mission contradict the very essence of mercy. In contrast, the biblical portrait of Jesus Christ presents true mercy—self-giving love, forgiveness, and redemption for all humanity. Therefore, Qur’an 21:107 serves less as evidence of divine revelation and more as an example of Muhammad’s self-ascribed prophetic authority.

References and Bibliography

al-Bukhārī, Muḥammad ibn Ismā‘īl. Ṣaḥīḥ al-Bukhārī. Cairo: Dār al-Ḥadīth, 1996.
al-Ṭabarī, Muḥammad ibn Jarīr. Jāmi‘ al-Bayān fī Ta’wīl Āy al-Qur’ān. Cairo: Dār al-Ma‘ārif, 1954.
Ibn Hishām, ‘Abd al-Malik. Sīrat Rasūl Allāh. Edited by Wüstenfeld, G. Göttingen: 1858.
Ibn Kathīr, Ismā‘īl ibn ‘Umar. Tafsīr al-Qur’ān al-‘Aẓīm. Riyadh: Dār al-Salām, 1999.
al-Rāzī, Fakhr al-Dīn. Mafātīḥ al-Ghayb. Beirut: Dār al-Fikr, 1981.
Crone, Patricia, and Michael Cook. Hagarism: The Making of the Islamic World. Cambridge: Cambridge University Press, 1977.
The Holy Bible, English Standard Version. Crossway Bibles, 2016.
Watt, W. Montgomery. Muhammad: Prophet and Statesman. Oxford: Oxford University Press, 1961.

Wednesday, December 3, 2025