Beyond Supremacy: An Inclusive Interpretation of Prophetic Unity

By V.A. Mohamad Ashrof, New Age Islam 22 August 2025 The discourse surrounding Islam in the contemporary world is often dominated by competing narratives of exclusion, propagated by both internal religious supremacists and external Islamophobic detractors. This paper argues that a liberatory and humanistic reading of the Quran offers a powerful corrective to these distortions. It centres on the foundational Quranic principle of non-differentiation among God’s prophets (La Nufarriqu Bayna Aḥadin Min Rusulih), as articulated in verses 2:136, 2:285, and 3:84. Through a close hermeneutical analysis of the Quranic text, supported by the Prophetic Sunnah, this paper posits that this principle is not a peripheral platitude but a non-negotiable creedal imperative. It demonstrates that the unity of the prophetic message is a direct corollary of the doctrine of Tawhid (Divine Oneness) and establishes a framework for radical inclusivity. By distinguishing between the forbidden human act of differentiation in belief (Tafriq) and the permissible acknowledgment of divine preference in function (Tafdil), this study resolves apparent textual contradictions and reframes the finality of Prophet Muhammad’s mission as one of culmination, not abrogation. Ultimately, this paper concludes that the principle of prophetic equality provides a robust theological foundation for dismantling religious supremacism, refuting Islamophobia, and cultivating an ecumenical vision of interfaith solidarity rooted in a shared human and spiritual heritage. Reclaiming a Theology of Solidarity In an age of profound global interconnectedness, humanity finds itself paradoxically plagued by deepening divisions, often articulated through the language of religious identity. Islam, in particular, is frequently cast at the centre of a "clash of civilizations," its message distorted by the twin forces of internal exclusivism and external Islamophobia. The former presents a triumphalist Islam, a faith that supersedes and nullifies its Abrahamic predecessors. The latter seizes upon this caricature to portray Islam as an inherently intolerant and aggressive ideology, fundamentally hostile to Western, Judeo-Christian values. Both narratives, while originating from opposing poles, converge upon a dangerous and erroneous conclusion: that Islam is predicated on the violent rejection of the religious ‘other’. This paper offers a counter-narrative, one grounded in a hermeneutic of liberation and solidarity drawn from the heart of the Quran itself. It proposes that the Quran contains a revolutionary principle that serves as a theological antidote to all forms of religious chauvinism: the categorical command to make no distinction among the prophets of God. This doctrine, enshrined in the most sacred creedal passages of the Quran, is not a modern apology or a strategic reinterpretation; it is a foundational and non-negotiable pillar of Islamic faith (Iman). It provides the theological architecture for a worldview that is ecumenical in spirit, pluralistic in outlook, and deeply humanistic in its recognition of a shared spiritual lineage. This paper will argue that a careful hermeneutical reading of the Quranic principle of non-differentiation among prophets offers a powerful liberatory framework, freeing the religious imagination from the shackles of supremacist thought. It begins by tracing this principle to its ultimate source: the doctrine of God’s absolute Oneness (Tawhid), which logically necessitates a fundamental unity in the divine message. It will then undertake a close reading of the key Quranic verses that establish this non-differentiation as a binding creed. By examining the life and teachings of the Prophet Muhammad, we will see this principle embodied in a lived ethic of humility and fraternity. The paper will then address and resolve the apparent textual tension between prophetic equality and divine preference (Tafdil), demonstrating that the Quranic vision is both nuanced and coherent. Finally, it will explore the liberatory potential of this hermeneutic, showing how it dismantles the ideological foundations of both Islamic exclusivism and Islamophobia, paving the way for a progressive theology of genuine interfaith recognition and cooperation. This is not merely an academic exercise; it is an attempt to reclaim the ecumenical heart of the Quran and articulate its urgent message for a world desperately in need of healing and reconciliation. The Fountainhead of Unity: Tawhid and its Ethical Corollary To understand why the Quran insists with such vehemence on the equality of all prophets, one must begin with its central and uncompromising doctrine: Tawhid. More than a simple declaration of monotheism, Tawhid is the metaphysical axiom that a single, indivisible, and absolute reality is the source, sustainer, and ultimate goal of all being. As articulated in the Quran, “He is Allah, [who is] One” (112:1), a reality without partner, progeny, or equivalent. This principle of indivisible oneness is the fountainhead from which all Islamic theology flows, and the unity of the prophetic message is its most immediate and logical corollary. If the Divine Source of all revelation is singular and unchanging, then the essential truth emanating from that Source must be unified and consistent. It is theologically incoherent to imagine that an absolutely unified God would send fundamentally contradictory or competing core messages to His creation. While the specific legal codes (Shariah) and methodologies (Minhaj) may vary to suit the diverse historical and cultural contexts of different peoples—a diversity the Quran itself affirms as a divine intention (5:48)—the core creed (Aqidah) must remain constant. The Quran makes this connection explicit, framing the mission of every prophet as a restatement of a single, primordial call to recognize the One God. From Noah (7:59) to Hud (7:65), from Abraham to Moses, the message is the same: “O my people, worship Allah; you have no deity other than Him.” The Quran summarizes this universal phenomenon in a definitive theological statement addressed to the Prophet Muhammad: “And We sent not before you any messenger except that We revealed to him that, ‘There is no deity except Me, so worship Me’” (21:25). This verse universalizes the prophetic mission, defining its content as the timeless call to Tawhid. It is the spiritual thread that binds what the scholar Fazlur Rahman called the "prophetic fraternity" into a single, cohesive brotherhood (Rahman, p.35). To reject one member of this fraternity is to reject them all, and by extension, to question the integrity of the single Divine Source from whom they came. Thus, the principle of non-differentiation among prophets is not an arbitrary command but a necessary ethical and creedal implication of Tawhid. The Creedal Core The Quran does not leave this theological implication to be inferred; it articulates it as a direct and binding command, a central pillar of faith. This creedal imperative is most forcefully stated in three key passages that define the identity of the believer. In the Quran, the Muslim community is instructed to declare its inclusive faith: Say, [O believers], ‘We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.’ (Quran 2:136) The culminating phrase, La Nufarriqu Bayna Aḥadin Minhum (“We make no distinction between any of them”), is an absolute and unconditional declaration. The verb Nufarriqu (from f-r-q, to divide, separate, or discriminate) forbids the believer from creating a schism in the prophetic lineage by accepting some while rejecting others. This is reinforced at the end of the same chapter, in a verse of immense theological weight, where non-differentiation is listed alongside belief in God, angels, and books as a defining characteristic of the faith of both the Prophet and his followers (2:285). Its repetition in Q.3:84 further highlights its function as a foundation for interfaith understanding. To underscore the gravity of this principle, the Quran condemns the act of selective belief as tantamount to disbelief (kufr). It warns against those who "wish to discriminate between Allah and His messengers and say, ‘We believe in some and disbelieve in others,’" declaring that "Those are the disbelievers, truly" (4:150-151). This powerful statement equates the rejection of a prophet with the rejection of God, framing the divine and the prophetic as an indivisible continuum of authority. As classical exegetes like al-Tabari noted, this command prohibits any differentiation in the fundamental act of belief and acceptance (Tabari 2:534-536). A Muslim’s faith is therefore not complete—it is, in fact, invalid—if it does not include an equal measure of reverence and belief in the divine missions of Moses, Jesus, and all other authenticated prophets of God. This creedal mandate is the cornerstone of a theology that is inherently anti-supremacist and structurally ecumenical. Humility and Fraternity in the Sunnah This Quranic principle was not an abstract ideal but a lived reality embodied in the character and teachings of the Prophet Muhammad. His Sunnah (prophetic example) serves as a profound commentary on the imperative of non-differentiation, consistently demonstrating humility and discouraging any form of personality cult that would elevate him at the expense of his prophetic predecessors. The Prophet’s teachings are replete with metaphors of unity. In a celebrated hadith, he said, "The prophets are paternal brothers; their mothers are different, but their religion is one" (Bukhari 3444). This elegant analogy perfectly illustrates the Quranic distinction between a unified creed and diverse laws. The shared "father" is the one Divine Source, making their essential spiritual identity one. The "different mothers" are the varied historical, cultural, and social contexts that gave birth to their specific missions, resulting in different legal and ritual applications. Yet their core religion (din) remains singular. He further emphasized his place within this fraternity, not above it, by stating, "I am the nearest of people to Jesus, son of Mary," positioning himself as a brother and successor, not a rival (Ibn Majah 3954). Most powerfully, the Prophet actively forbade his followers from engaging in the very act of preferential comparison that exclusivists champion. When a Muslim, in a fit of partisan pride, struck a Jew for proclaiming Moses’s superiority, the Prophet became visibly angry and commanded, “Do not make me superior to Moses” (Bukhari 3414). In another context, he issued the general prohibition, “Do not create preference among the prophets of God” (Bukhari 2412). In an extraordinary display of humility, he specifically warned, “No one should say that I am better than Yunus ibn Matta [Jonah]” (Bukhari 3412). By choosing Jonah—a prophet who, in the Quranic narrative, experienced a moment of human weakness and despair—the Prophet was teaching a profound lesson. If he, the final messenger, was not to be vaingloriously elevated above a prophet who faltered, then no follower has the right to diminish any link in the sacred chain. The Sunnah thus provides an unassailable refutation of religious supremacism, demonstrating that true love for the Prophet Muhammad lies in emulating his profound respect for the entire prophetic family. Reconciling the Texts The most sophisticated challenge to this ecumenical hermeneutic arises from Quranic verses that seem to imply a prophetic hierarchy. Passages such as, “Those messengers—We have preferred some of them over others” (2:253) and the Prophet’s title as the "Seal of the Prophets" (Khatam al-Nabiyeen) (33:40) are often deployed to argue for a divinely ordained supremacy that negates the principle of equality. However, a careful and coherent reading reveals no contradiction. The resolution lies in a crucial hermeneutical distinction between Tafriq (the forbidden human act of differentiation) and Tafdil (the acknowledged divine act of bestowing preference). The Quran states that "We" (God) have preferred some prophets over others. This preference, or Tafdil, is a divine prerogative. God, in His infinite wisdom, granted certain prophets unique roles, gifts, or stations: He spoke directly to Moses (Kalimullah), took Abraham as an intimate friend (Khalilullah), and gave Jesus profound miracles. This acknowledgment of different functions and honours is not the same as Tafriq, the act of discrimination in belief that is forbidden to humans. A believer’s duty is to affirm the truthfulness and divine mandate of every prophet equally. We are not to say, "I believe in this one, but that one is lesser, so I can ignore him." The prohibition of Tafriq pertains to the validity of their prophethood, while the affirmation of Tafdil pertains to the diversity of their God-given roles. Similarly, the title "Seal of the Prophets" is best understood not as a mark of supremacy that renders others obsolete, but as a statement of finality and authentication. A seal on a document confirms the authenticity of its contents and closes it to further additions. Prophet Muhammad’s mission does not abrogate the core truths of his predecessors; it confirms, culminates, and seals the single, universal message of submission to God. His finality makes the prophetic guidance comprehensive and eternally relevant for all humanity, preserving the essence of all previous revelations in a final, protected form. This understanding allows a Muslim to hold the Prophet Muhammad in the highest esteem for his unique, universal, and final role, while simultaneously honouring the unique stations of Moses, Jesus, and all other prophets without contradiction. It is a theology of complementarity, not of competition. Challenging Exclusivism and Fostering Pluralism Embracing this hermeneutic of prophetic unity has a profoundly liberatory effect, freeing believers from the confines of supremacist ideologies and empowering them to build a more just and pluralistic world. First, it serves as a powerful internal critique of Islamic exclusivism. Exclusivist claims often hinge on a narrow interpretation of verses like Quran 3:85, "And whoever desires other than Islam as religion—never will it be accepted from him." However, when "Islam" is understood in its universal Quranic sense as "submission to God," the verse becomes a statement against polytheism and disbelief, not a condemnation of sincere monotheists following the paths of earlier prophets. The Quran itself describes Abraham and the disciples of Jesus as being Muslimun (those who submit) (3:67, 5:111). Furthermore, the Quran’s explicit pluralistic statements on salvation, such as in 2:62, which promises reward to any righteous Jew, Christian, or Sabean who believes in God and the Last Day, directly dismantle the notion that salvation is the exclusive franchise of one community. The principle of non-differentiation thus liberates Muslims from a theology of exclusion and reconnects them to the Quran’s universal vision of divine mercy. Second, this hermeneutic is a potent tool for refuting Islamophobia. The Islamophobic caricature of Islam as an inherently violent, intolerant religion that seeks to destroy Judaism and Christianity collapses under the weight of this Quranic evidence. How can a religion be fundamentally anti-Judaic or anti-Christian when its scripture commands belief in Moses and Jesus as a condition of faith? The Quran’s self-description as a Muṣaddiqan (a confirmer) of previous scriptures (5:48) and its invitation to the People of the Book to "come to a common word" (3:64) reveal a theology of engagement and continuity, not of rupture and hostility. This principle allows Muslims to present their faith not as a threat to other Abrahamic traditions, but as their partner in upholding the shared legacy of monotheism and ethical responsibility. It liberates the discourse from the false binaries of conflict and opens a space for genuine solidarity. This solidarity is not merely theoretical. It calls for a humanistic engagement that recognizes the divine spark in the other and works collaboratively for the common good. It provides the theological basis for joint action on issues of social justice, environmental stewardship, and human dignity, inspired by the collective wisdom of the entire prophetic fraternity. It is a theology that sees diversity not as a problem to be solved, but as a divinely-willed arena for a "race to [all that is] good" (5:48). Prophetic Equality as a Manifesto for Pluralism The Quranic principle La Nufarriqu Bayna Ahadin Min Rusulih is far more than a statement of theological doctrine. It is a manifesto for a pluralistic age, a call to a higher form of faith that transcends sectarian identity and embraces the totality of the human spiritual journey. Rooted in the Oneness of God, embodied in the humility of the Prophet Muhammad, and coherent in its textual application, the principle of prophetic equality offers a liberatory path away from the dead-end of religious supremacism. It challenges Muslims to reclaim the most inclusive and progressive dimensions of their tradition and to reject the narrow interpretations that have been used to justify intolerance and conflict. By affirming the unity of the prophetic message, this hermeneutic fosters a worldview where reverence for one’s own tradition is deepened, not diminished, by reverence for others. It provides the essential groundwork for an authentic interfaith encounter based on mutual recognition, shared values, and a common commitment to serving God by serving humanity. In a world fractured by hatred and fear, the Quran’s enduring call to honour the unbroken chain of divine guidance is not just a message of hope, but a practical and urgent imperative for our collective survival and flourishing. It is the key to unlocking a truly humanistic vision of Islam, one that champions the dignity of all, celebrates the diversity of revelation, and calls all people to unite in a common, peaceful submission to the Lord of all worlds. Bibliography Ibn Majah, Muhammad. Sunan Ibn Majah. Translated by M. S. Khan, Riyadh: Darussalam Publishers, 2007. Khan, M. Muhsin. The Translation of the Meanings of Sahih Al-Bukhari. Riyadh: Darussalam Publishers, 1997. The Qur’an. Translated by M.A.S. Abdel Haleem, Oxford: Oxford University Press, 2004. Rahman, Fazlur. Major Themes of the Qur’an. 2nd ed., Chicago: University of Chicago Press, 2009. Al-Tabari, Muhammad ibn Jarir. Jami al-Bayan fi Tafsir al-Qur’an. Translated by J. Cooper, Oxford: Oxford University Press, 1987. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/interfaith-dialogue/supremacy-inclusive-interpretation-prophetic-unity/d/136566 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism