Answering Islam - A Christian-Muslim dialog

Muhammad as the Human Voice of Allah –

Even More Blatant Shirk from the Prophet of Shirk

Sam Shamoun

In the Quran we find passages where Muslims are commanded to obey Allah and Muhammad in such a way as to make them virtually identical with each other. Note, for instance, the following text: 

O you who have believed, obey Allah AND His Messenger and do not turn from HIM (‘anhu) while you hear [his order]. S. 8:20 Sahih International

The Arabic word anhu is a 3rd person masculine singular object pronoun, even though the passage expressly mentions two objects, namely Allah and his messenger. As such, it is unclear whether the pronoun refers back to the nearest antecedent, e.g. Muhammad, or whether it is actually pointing back to Allah himself. It would have therefore been more correct to employ a dual pronoun i.e. “and turn not from them,” in order to avoid such ambiguity.

However, it may be the case that Muhammad deliberately employed the singular pronoun in order to emphasize the fact that to obey him is the same as obeying Allah, since his commands are Allah’s commands and vice-versa. This is brought out more clearly in the following passages:  

Say: 'If you love Allah, FOLLOW ME, and Allah will love you, and forgive you your sins; Allah is All-forgiving, All-compassionate.' 3:31

Perform the prayer, and pay the alms, and obey the Messenger – perhaps you will find mercy. S. 24:56

In these texts, Muslims are commanded to follow and obey Muhammad without a word about also following and obeying Allah, and the reason is obvious. To follow and obey Muhammad IS to follow and obey Allah, which explains why the two can be grouped together through the use of singular pronouns since they are practically identical.

This in turn means that Muhammad is the human voice of his deity, a fact which is further confirmed by the next verse:

O you who have believed, respond to Allah AND to the Messenger when HE calls you (da’akum) to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered. S. 8:24 Sahih International

The Arabic term da’akum is a 3rd person masculine singular perfect verb, despite the fact that the passage is an exhortation to respond to the call of both Allah and Muhammad. Grammatically, it would have been more correct to employ a dual verb “they call you.”

As it stands, the singular must be seen as another attempt by Muhammad to place himself on the level of deity by making his calling to the believers virtually the same as Allah calling out to them to hear and obey. This not only associates Muhammad with his lord, but also makes him out to be identical to Allah, e.g. Allah’s call is Muhammad’s call and Muhammad’s call is Allah’s call since they are basically one and the same.

It is obvious that Muhammad sought to usurp the position of the Lord Jesus by making himself out to be the visible appearance of his deity, in the same way that the NT identifies Christ as the image and representation of God (cf. John 1:18; 6:44-46; 10:37-38; 12:44-45; 14:7-11; 2 Corinthians 4:6; Colossians 1:15, 19; Hebrews 1:2-3).

Hence, to see Muhammad is to see Allah, to love Muhammad is to love Allah, to obey Muhammad is to obey Allah etc., since he is the human manifestation of his god.

This also explains why answering Muhammad’s call takes precedence and priority over prayer itself, just as the following tradition shows:

Narrated Abu Said bin Al-Mu'alla:
While I was praying in the Mosque, Allah's Apostle called me but I did not respond to him. Later I said, "O Allah's Apostle! I was praying." He said, "Didn't Allah say—‘Give your response to Allah (by obeying Him) and to His Apostle when he calls you?’" (8.24)…” (Sahih al-Bukhari, Volume 6, Book 60, Number 1)

Instead of commending the man for worshiping Allah, Muhammad actually chides his companion for not setting aside his prayers in order to beckon to his prophet’s call. Muhammad even goes as far as to cite Q. 8:24 to prove that the Quran itself testifies that immediately responding to his call is more important than praying to Allah. This provides irrefutable proof that a Muslim’s relationship to Muhammad takes priority over his relationship to Allah.

Now which Muslim would dare say that Muhammad did not understand the meaning of Q. 8:24? Which Muslim would want to claim that Muhammad misused this verse and sinned against his lord by behaving in an arrogant and blasphemous way, ascribing to himself a position that the Quran does not give to him?

In any case, this narration shows that Muhammad placed himself on the same level as his own god, if not actually even higher than the Muslim deity. At the very least, it shows that Muhammad’s calling is virtually identical with the very voice (in fact, the human voice!) of Allah himself.

Thus, to beckon to the Muhammad’s summons is to obey the call of Allah since to hear the sound of Muhammad’s voice is to listen to Allah himself, just as the following verse demonstrates:

He who obeys the Messenger (Muhammad), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad) as a watcher over them. S. 4:80 Hilali-Khan

This explains why the Quran groups the two together through the use of singular pronouns. 

It basically comes down to Muhammad making himself out to be the human image and representation of his deity!