Common Arguments
Last updated
Last updated
Throughout the Quran, there is a clear and consistent literary and theological pattern: many verses conclude with a pairing of two of God's names, reinforcing His unique attributes and perfect sovereignty. These dual divine names—such as Ghafūr (Forgiving) and Raḥīm (Merciful), or ʿAzīz (Almighty) and Ḥakīm (Wise)—serve to glorify God alone.
Nowhere in the Quran are these paired divine names attributed to anyone other than God. While individual traits like mercy, patience, or wisdom may be descriptively praised in righteous individuals, the formal pairing of divine names remains strictly reserved for God, consistently affirming His unique majesty.
[19:65] The Lord of the heavens and the earth, and everything between them; you shall worship Him and steadfastly persevere in worshiping Him. Do you know of anyone with His namesake?
(٦٥) رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَـٰدَتِهِۦ هَلْ تَعْلَمُ لَهُۥ سَمِيًّا
9
hal
هَلْ
Do
10
taʿlamu
تَعْلَمُ
you know
11
lahu
لَهُۥ
for Him (who)
12
samiyyan
سَمِيًّا
(in) similarity / compeer / namesake?
However, the inclusion of 9:128–129 introduces a striking anomaly. In 9:128, Muhammad is described using two of God's formal paired names—رَءُوفٌ (raūfun, Compassionate) and رَحِيمٌ (raḥīmun, Merciful)—in a manner that mirrors the dual-name formulas consistently reserved for God throughout the Quran. As shown in the screenshot from salawat.com, traditional sources explicitly list these two titles among the names attributed to Muhammad.
Based on the false inclusion of 9:128-129, traditionalists effectively recognize raūfun and raḥīmun as two of the official names of Muhammad and not just terms describing his character—a theological deviation with no precedent elsewhere in the Qur'an.
Nowhere else are God's paired names formally transferred to a human being. Thus, the attribution in 9:128 breaks the established Qur'anic pattern and strongly indicates that 9:128–129 are later additions and not part of the original, divinely preserved Qur'anic revelation.
Some have attempted to defend this attribution by citing other verses where righteous individuals are praised with positive traits. However, as will be shown, none of these examples truly parallel the formal dual-naming structure reserved exclusively for God.
None attribute the same dual titles that belong to God, together, to other than God.
None attribute them in the form of an epithet or name (ism ṣifa) in the same definitive sense as they are attributed to God.
Several examples are either spoken by disbelievers, used merely in a descriptive sense, or involve attributes not uniquely tied to God.
What follows is a detailed examination of these examples, showing why they fail to parallel the unique application of raūfun raḥīmun as applied to the Prophet Muhammad in the false verse.
[48:29] Muhammad—the messenger of GOD—and those with him are harsh and stern against the disbelievers, but kind and compassionate amongst themselves. You see them bowing and prostrating, as they seek GOD's blessings and approval. Their marks are on their faces, because of prostrating. This is the same example as in the Torah. Their example in the Gospel is like plants that grow taller and stronger, and please the farmers. He thus enrages the disbelievers. GOD promises those among them who believe and lead a righteous life forgiveness and a great recompense.
(٢٩) مُّحَمَّدٌ رَّسُولُ ٱللَّهِ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَىٰهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًۢا
48:29 describes Muhammad and his companions as "compassionate" (رُحَمَاءُ ruḥamāʾ).
Here, ruḥamāʾ (compassionate) is simply an adjective describing behavior, not a title or name given to Muhammad or the believers.
It is not the same as assigning raūfun raḥīmun ( رَءُوفٌ رَحِيمٌ ) as a proper epithet.
It is also not in the same dual formula as found at the end of many verses throughout the Quran when referencing God's names.
Moreover, the Quran clarifies elsewhere that while humans can possess mercy with God's permission, only God is "the Most Merciful of the merciful ones" (أرحم الراحمين).
[7:151] (Moses) said, "My Lord, forgive me and my brother, and admit us into Your mercy. Of all the merciful ones, You are the Most Merciful."
(١٥١) قَالَ رَبِّ ٱغْفِرْ لِى وَلِأَخِى وَأَدْخِلْنَا فِى رَحْمَتِكَ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ
Therefore, to say that Muhammad and the believers were merciful does not conflict with other verses of the Quran or obstruct any pattern in the Quran.
[9:114] The only reason Abraham asked forgiveness for his father was that he had promised him to do so. But as soon as he realized that he was an enemy of GOD, he disowned him. Abraham was extremely kind, clement.
(١١٤) وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌ
[11:75] Indeed, Abraham was clement, extremely kind, and obedient.
(٧٥) إِنَّ إِبْرَٰهِيمَ لَحَلِيمٌ أَوَّٰهٌ مُّنِيبٌ
9:114 uses the two descriptions for Abraham: extremely kind (awwāhun), clement (ḥalīmun), while 11:75 uses three: clement (ḥalīmun), extremely kind (awwāhun), and obedient (munībun).
While ḥalīmun (clement) is an attribute of God elsewhere in the Quran, God is never called awwāhun (extremely kind), nor munībun (obedient, penitent).
Therefore, the combination of ḥalīmun (clement) and awwāhun (extremely kind) is never used for God.
Moreover, describing God as obedient (munībun) would be blasphemous, as obedience implies submission and need—concepts incompatible with divine sovereignty.
Thus, the attributes given to Abraham do not match those attributed to Muhammad in the false verse.
[11:87] They said, "O Shu'aib, does your religion dictate upon you that we must abandon our parents' religion, or running our businesses in any manner we choose? Surely, you are known for being clement, wise."
(٨٧) قَالُوا۟ يَـٰشُعَيْبُ أَصَلَوٰتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءَابَآؤُنَآ أَوْ أَن نَّفْعَلَ فِىٓ أَمْوَٰلِنَا مَا نَشَـٰٓؤُا۟ إِنَّكَ لَأَنتَ ٱلْحَلِيمُ ٱلرَّشِيدُ
In 11:87, Shu'aib is called clement (l-ḥalīmun) and the right-minded/wise (l-rashīdu), both of which occur with the definite article "al" before the attribute.
Firstly, this description comes from disbelievers, whose credibility and theological accuracy are not to be modeled.
Secondly, rashīdu (right-minded/wise) with or without the definite article is never used as a name of God in the Quran.
Because of both the dubious source and non-divine nature of the terms, this example cannot serve as a legitimate parallel to the divine pattern allegedly broken in 9:128.
[28:26] One of the two women said, "O my father, hire him. He is the best one to hire, for he is strong and honest."
(٢٦) قَالَتْ إِحْدَىٰهُمَا يَـٰٓأَبَتِ ٱسْتَـْٔجِرْهُ إِنَّ خَيْرَ مَنِ ٱسْتَـْٔجَرْتَ ٱلْقَوِىُّ ٱلْأَمِينُ
In the next example, the women of Midyan who Moses watered for describe Moses as strong (l-qawiyu) and honest (l-amīnu), both with the definite article.
While God is indeed called al-Qawiyy (The All-Powerful) in multiple places,
Amīn (trustworthy) is not found in the Quran as a divine name of God; it is used in 26:193 for the "Honest Spirit" (Gabriel), yet not for God Himself.
Thus, this, too, cannot be used to argue equivalence with the formal use in 9:128.
[76:2] We created the human from a liquid mixture, from two parents, in order to test him. Thus, we made him a hearer and a seer.
(٢) إِنَّا خَلَقْنَا ٱلْإِنسَـٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـٰهُ سَمِيعًۢا بَصِيرًا
76:2 indicates that God made the human being a hearer (samīʿan) and a seer (baṣīran).
Although Samīʿan (Hearer) and Al-Baṣīr (Seer) are divine names,
76:2 does not give humans the title of Hearer or Seer.
These are functional faculties, not titular, formal names or exalted epithets.
Humans possess hearing and sight, but they are never titled “Hearer” or “Seer” as God is.
Thus, 76:2 describes human faculties, not names, not epithets, and certainly not titles that match what is attributed to God.
The Qur'an rigorously maintains the theological principle that God's names and attributes are His alone, used to exalt His nature and differentiate Him from all creation. Human beings are praised for virtues—but always within the limitations of their created nature.
[19:65] The Lord of the heavens and the earth, and everything between them; you shall worship Him and steadfastly persevere in worshiping Him. Do you know of anyone with His namesake?
(٦٥) رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَـٰدَتِهِۦ هَلْ تَعْلَمُ لَهُۥ سَمِيًّا
Nowhere else in the Qur'an are two formal divine names—particularly ones that appear together throughout the scripture (e.g., Raūf, Raḥīm)—assigned as a formal dual epithet to any one other than God.
The attribution of raūfun raḥīmun to Muhammad in 9:128 thus stands as a glaring anomaly—a clear literary and theological inconsistency incompatible with the rest of the Quran's pattern.
This inconsistency is one among several lines of internal evidence suggesting that 9:128–129 are later interpolations, not part of the original, perfectly coherent Quranic transmission.
