Quranic Refutation of Claiming to Be an Angel
Compiled by: Tawheed.com
This question arises when angels (malaikah) are understood solely as forces that generate sustenance, as stated in the excerpt Iblees wa Adam. According to that excerpt, angels are in fact the inner and internal forces of human beings.
If this meaning is accepted — and as Mr. Ghulam Ahmad Parwez claims, that this is the intended meaning of malaikah in the Qur’an — then logically:
◈ The bearer of the Qur’an (i.e., the Messenger of Allah ﷺ) should be fully characterized by this quality according to the Qur’anic meaning.
◈ At the very least, the Messenger ﷺ should not have denied being a “malak” (angel).
◈ This is because he ﷺ was the perfect example of the practical meanings of the Qur’an.
◈ If malaikah are accepted as forces that generate sustenance, then these forces would have been present in him ﷺ to the highest degree.
◈ Therefore, logically, he ﷺ should have been regarded as a “malak” or “angel.”
In contrast to this assumption, the Qur’an explicitly states that the Prophet ﷺ denied being an angel:
﴿قُلْ لاَ اَقُوْلُ لَكُمْ عِنْدِىْ خَزَائِنُ اللہ وَلاَ اَعْلَمُ الْغَيْبَ وَلاَ اَقُوْلُ لَكُمْ اِنِّىْ مَلَكٌ، اِنْ اَتَّبِعُ اِلاَّ مَايُوْحىٰ اِلَىَّ… ﴾ (Al-An‘am: 50)
“Say, [O Prophet]: I do not say to you that I possess the treasures of Allah, nor do I know the unseen, nor do I say to you that I am a malak (angel). I only follow what is revealed to me…”
This verse makes it absolutely clear that the Messenger ﷺ never claimed to be a malak (angel). Rather, he openly declared his human nature and clarified that his role was solely to follow the divine revelation sent to him.
It also proves that the meaning of malaikah as presented by Mr. Parwez does not align with the explicit statement of the Qur’an.
Compiled by: Tawheed.com
The Logic That Would Require the Prophet ﷺ to Be an Angel
Basis of the Question
This question arises when angels (malaikah) are understood solely as forces that generate sustenance, as stated in the excerpt Iblees wa Adam. According to that excerpt, angels are in fact the inner and internal forces of human beings.
If this meaning is accepted — and as Mr. Ghulam Ahmad Parwez claims, that this is the intended meaning of malaikah in the Qur’an — then logically:
◈ The bearer of the Qur’an (i.e., the Messenger of Allah ﷺ) should be fully characterized by this quality according to the Qur’anic meaning.
◈ At the very least, the Messenger ﷺ should not have denied being a “malak” (angel).
◈ This is because he ﷺ was the perfect example of the practical meanings of the Qur’an.
◈ If malaikah are accepted as forces that generate sustenance, then these forces would have been present in him ﷺ to the highest degree.
◈ Therefore, logically, he ﷺ should have been regarded as a “malak” or “angel.”
The Clear Declaration of the Qur’an
In contrast to this assumption, the Qur’an explicitly states that the Prophet ﷺ denied being an angel:
﴿قُلْ لاَ اَقُوْلُ لَكُمْ عِنْدِىْ خَزَائِنُ اللہ وَلاَ اَعْلَمُ الْغَيْبَ وَلاَ اَقُوْلُ لَكُمْ اِنِّىْ مَلَكٌ، اِنْ اَتَّبِعُ اِلاَّ مَايُوْحىٰ اِلَىَّ… ﴾ (Al-An‘am: 50)
“Say, [O Prophet]: I do not say to you that I possess the treasures of Allah, nor do I know the unseen, nor do I say to you that I am a malak (angel). I only follow what is revealed to me…”
Conclusion
This verse makes it absolutely clear that the Messenger ﷺ never claimed to be a malak (angel). Rather, he openly declared his human nature and clarified that his role was solely to follow the divine revelation sent to him.
It also proves that the meaning of malaikah as presented by Mr. Parwez does not align with the explicit statement of the Qur’an.
