Apostate prophet seeks reasons to reject; who disbelieves in the prophets?

In answer to the video "Who (Really) Wrote The Quran?"

It is only after such persons, recognized for their nobility of character, start exposing the evils and falsehood of their societies that they are demeaned, rejected and fought

11:87"They said: O Shuaib! does your prayer enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property?".

And as Jesus said

Jn7:14-18"Whoever speaks on their own does so to gain personal glory, but he who seeks the glory of the one who sent him is a man of truth; there is nothing false about him".

Like the prophets of old, the prophet Muhammad never asked for any compensation or reward for the priceless mission he was undertaking 6:90, his reward being with Allah 34:47. He is told to convey his message in a manner that can never compromise the integrity, honnor, exaltedness of the revelation 80:11-16. This instruction doesnt apply to the message only, but the messenger himself who shouldnt go on beseeching the people, discrediting his own honnor in doing so.

In 2:104 believers are urged to approach the Prophet with respect and to subordinate their personal desires and expectations to the commandments of the Faith revealed through him. These instructions meant at exalting both the message and the message-bearer in the people's eyes is reflected among other places in the command to offer money prior to consulting him

58:12"when you consult the Messenger, then offer something in charity before your consultation; that is better for you and purer; but if you do not find, then surely Allah is Forgiving, Merciful".

That money was to be given in charity, not to him personaly. What the verse also reveals is that precedence is given to the poorest elements of society in approaching and consulting with the prophet since no pre-condition is required of them, contrary to the affluent. Traditions reflect how the injunction reduced the number of requests by the richer elements. Because their objective in approaching him wasnt to seek guidance.

Like every materialistic and spiritually deprived individuals, they thought this could be another opportunity to increase their sphere of influence in society, upon a new emerging community. The way they tried to achieve their purpose was by attempting negotiations with the prophet to make him compromise some of his principles with theirs. This was normal in their mind, since to them everything could be bargained, including spiritual and moral values for the sake of material gains. But in this corrupt pursuit, they werent even prepared to step down from their apparent superiority and mingle with the prophet's followers who came from a wide variety of backgrounds, on an equal footing. The instruction to give to charity prior to consulting with him was another obstacle as it meant they valued him above their own pride, thus giving them less leverage in negotiations. This lead to less counsels and the purification of the intellectual and social milieu of the Muslim community.

It is to be kept in mind that the prophet was very often denigrated by the affluent because of his mainly poor followers. They would tell him to distance himself from them so that they could approach him

6:52"And do not drive away those who call their Lord in the morning and the evening, they desire only His favour; neither are you answerable for any reckoning of theirs, nor are they answerable for any reckoning of yours, so that you should drive them away and thus be of the unjust".

Those who rejected their prophets did so, not because of absence or presence of miracles, or whther or not they saw revelation physically descending upon them, but because of their stubbornness and attachement to a system devoid of decent moral codes, on every level; political, economical, social and spiritual. Their sinfulness was the way by which they maintained this order

28:57"And they say: If we follow the guidance with you, we shall be carried off from our country"  

23:70"and most of them are averse from the truth. And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished".

The leaders of a community were therefore almost always at the forefront of that opposition and rejected the moral reforms brought by the prophets, as in the prophet Muhammad's time, as well as in the times of Nuh, Shuayb or Moses, fearing for their power and achievements

43:51-4,11:87" O Shuayb! does your prayer enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property?".

They saw prophets as threats to the equilibrium they had established 7:127 while their sole aim was the return of humankind to its awareness of God and the higher spiritual truths. In addition they wrongly thought that them being socially privileged, necessarily implied that they were spiritually meritorious. In their limited mindframe, they linked material achievements to being on the true spiritual path. They used this superficial observation as an argument to win the dominated classes against the prophets 43:23,34:34-5 and their humble assemblies. The implicit accusation was that prophets were liars exploiting religion to gain social and political dominance under the guise of prophethood 7:90,110,123,10:78,20:57,23:24. Taking the example of Muhammad. His trustworthiness was unanimously recognized, whether among the notables, of whom he was of the highest descent, being a Hashemite, or from the lower classes of society. He could have easily gained political authority, united the Arabs accross the region by breaking their alliances of tutelage with the neighboring powers, and expanded his power to the fertile and rich Arab lands outside the Hijaz, had he been motivated by wordly success. Using his recognized eminent character he could have just as easily gathered the poor classes, who composed the vast majority of the population, leading them to overturn the corrupt and unfair social system of which only a few notable clans and families benefited, had he been interested in social reform. Had he been interested in raising the moral standards of his people, he could have spoken against many of its practices and rallied people easier on his side against the evils of his environement, like sexual promiscuity, alcohol and gambling, infanticide and mysoginy. But Muhammad, like every prophet, against all political and practical wisdom from a purely wordly outlook, was first and foremost interested in reforming human spirituality, placing only One God as the center of power and authority in every aspect of life. Every reform had to stem from the trust that only One God rules over the affairs of the universe. This was the more difficult route as it entailed first antagonizing one's close people and society at large, before proposing all these beneficial reforms 

11:88"He (Shuayb) said: ‘O My people! Bethink you’ If I be upon a clear proof from my Lord, and He has provided me with fair sustenance from Him? And I desire not, in opposition to you, to do that which I forbid you from it. I desire naught save reform so far as I am able. My success is only with Allah. On Him do I rely and unto Him I turn".

As here stated by the prophet Shuayb who was faced with such attempts at discrediting his intentions, neither he nor any other prophet ever asked for any wordly reward in return of spiritual and moral reforms. That is why a prophet's integrity is crucial in being one among the criteria for prophethood, they had to be known as such by all people of their nation so as to effectively reject that false charge against them. Those who now became their opponents could not deny that integrity which they themselves acknowledged prior to the prophets attacking their ways of life. This means that they were speaking hypocriticaly and revealing their deep corrupt selves. They were projecting their own condition and outlook on life, upon others.

These lowly expectations they had from their fellow humans led them even to wonder as to how a completely disinterested, benevolent and spiritually upright message be sent from the Lord of creation onto a mere human who, they thought, could only be morally corrupt? Such a message should instead come to a supernatural being, above human limitations

23:33"This is nothing but a mortal like yourselves, eating of what you eat from and drinking of what you drink".

Such a messenger could not conform to the banal normality of a family man 13:38. At the very least, that message bearer should be from among the socially dominant, because if human morality doesnt merit to communicate with the divine, then an individual should be eligible through his social status which in their limited view represented divine approval 43:31. In addition, such a person should support his credibility by bending the natural laws whenever they demanded it, performing miracles according to their whims, transforming a mountain into a pile of gold, or answer any question relating to the unseen that might come up

6:50"Say: I do not say to you, I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I do not follow aught save that which is revealed to me".

The prophet is told to answer that he is only following, like them, what has been revealed to him. The difference between him and them is that the prophet is a first hand witness while his opponents do not have any real certainty

"Say: Are the blind and the seeing one alike? Do you not then reflect?"

Of the unseen, no human has unlimitied access. The possessor of than supreme knowledge is God only, granting a glimpse of it to whomever He deems fit 72:26-7.

That is why they were rejecting the calls to reform and discrediting the Messengers, many times all the while having the inner sentiment that it is the Truth. Pharao and the Egyptian notables, continued in their rejection of Moses' calls until their last breath, all the while knowing that the signs could only be coming from God

Exodus8-10,Quran7:134,27:14"And they denied them unjustly and proudly while their soul had been convinced of them; consider, then how was the end of the mischief-makers".

This shows that miracles or not, the issue to the obdurate and senseless rejecters was never about a prophet's truthfulness but rather about the message itself. The HB in Deut13 warns the people to be very suspicious of anyone with the ability to perform what may seem as unexplainable supernatural deeds. The NT similarily says false prophets may be allowed the performence of miracles as a matter of test to the believers Matt24:4-5,23-25,2Thess2:9-10. John the Baptist was a true prophet but performed no supernatural miracles Jn10:41,Matt21:25-26.

Besides, to base one's faith on the sight of "miracles" is very dangerous for one never really knows whether the "miracle" was in fact an illusion or other clever trick. The prophet Moses' opponents reflected that reality when they described his miracles as illusion without external reality

7:132"And they said; whatever sign you bring us to bewitch us, we are not going to believe you".

As the HB says, God may even purposefully allow a false prophet to perform miracles as a test to the people, whether their hearts and minds will be dazzled and swayed into ungodly ways or remain steadfast in their faith. In Ex7:11 Pharaoh commands his court magicians to imitate with their magic Moses' miracles, and some of these miracles were in fact successfuly replicated, showing that seemingly supernatural occurences do not necessarily come from God. Miracles therefore, whether in the Quran or the HB, do not serve the function of attesting to an individual claim to prophethood, rather have the twofold purpose of comforting an already believing heart as well as demonstrate the tremendous responsibilities of those that witness it. That is why the Quran uses examples of past nations that requested miracles and disbelieved thereafter, as a lesson to the prophet's contemporaries who were doing the same. Had the signs been sent down as and when they requested, their current state of opposition was such that they were would have found any excuse to deny and denigrate them, and would have increased their enmity towards the message bearer and his message. Just as those before them, who were then destroyed although they were much more powerful than them. Pharaoh and his people are among those examples.

The Bible doesnt even give instructions on how to recognize demonic miracles because technically, they are no different than the divine ones. But it shows how to recognize if the author is a false messenger. The djinn, as described in the story of the prophet Solomon, are capable of what is deemed supernatural bending of the expected laws of nature. But what they have no access to, except as Allah deems fit, is knowledge of the unseen, information that could only be obtained through revelation. Knowledge of the unseen, and of information that could not have been accessible to the messenger, prophecies coming true, uprightness of character are all very strong indications of a person's claims of prophethood. That is why the Quran, although it never denies that its messenger could and did perform miracles, treats this aspect of prophethood as inconsequential in determining the veracity of the claim, dismissing the requests of the doubters and disbelievers and leaving the matter to the Creator. The sending of signs is at all times depending in His will and wisdom. The Quran therefore, in its arguments, brings repeated attention the aforementioned 4 aspects of prophethood, with an additional focus on knowledge; based on what authority, and knowledge do the disbelievers among the polytheists and people of the book persist in their denial and deviations 

46:4"Say, [O Muhammad], "Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful."

In conclusion, messengership does not necessitate that the forces of nature be bent at will and upon request. Miracles are entirely dependent on God's will and the prophets are nothing but mere mortals tasked with transmitting a message of warnings and glad tidings

17:90-3"And they say, we will by no means believe in you until you cause a fountain to gush forth..or you should cause the heavens to come down...or bring Allah and the angels face to face...or you should have a house of gold...Say; Glory be to God, am I aught but a mortal messenger?"

As one can see, miracles or not, witnessing revelation or not, uprightness of the message bearer and soundness of his message or not, prophecies coming true, all this was irrelevant to the deniers of the prophets all throughout history. To them it all boiled down to the message itself. That is why they did their utmost to 14:3,11:18-22"make it crooked". They did so through vehement denigration in front of any person showing interest in it, or by attempting to change it

41:40"Those who misconstrue Our Revelations are not in any way hidden from Us".

This way they thought they could create confusion through misinterpretations or deliberate corruption, trying to make it agree with their own evil principles. And when they could not do that, they tried corrupting the message bearers themselves, overtly asking them to compromise some of the revealed principles with theirs. This situation is amply depicted as regards to the prophet Muhammad and prophets before him as depicted in the HB. The frustration of the opponents of Truth would reach its highest as they found themselves unable to influence the minds of the people, and neither the messengers, so they would finally resort to death threats or expulsion from the land 14:13.

In 6:111,10:95-101 Allah speaks of those who continuously reject His communications, they will not believe no matter what sign is shown to them. All scriptures speak of such rejectors bent on denying revelation no matter what. In fact if they truly wanted a sign and werent instead seeking excuses for their disbelief, they would have at least considered the surrounding signs that point to the realities of which the Quran speaks of verse after verse. But the fact is these obdurate disbelievers see the Truth only when the promised divine torment in this earth or death overtakes them, just as Pharao came to believe only when he was drowning. When Jesus was challenged by the wicked Pharisees to display supernatural wonders as he did in his ministry, he answered them

Mk8:11-13"Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it."

Jesus categorically denied them the performence of Signs. True to his word, Jesus never appeared to those very people who demanded him a miracle after his alleged resurrection. Although as a side note he is depicted as saying elsewhere that he will indeed reappear resurrected to them Matt12:39 yet in reality he never did. In fact the risen Jesus never appears to anyone but believers. Those stubborn disbelievers demanded miracles to excuse their unbelief.

The demand of a sign in itself is not condemnable when it is motivated by a desire of assurance of an already existing, sincere belief. Even prophets requested such signs from God, seeking to know the reality, the functioning of concepts like the resurrection 2:259-60. This is because prophets often had to face the staunchest barrages of calumnies and opposition, and would thus seek personal comfort, requesting to see miracles on a private level and not to vindicate themselves publicly. However when such demand is but a challenge with the aim of comforting one's disbelief, a mere display of mockery, then God either rejects the demand through His prophets or immidiately punishes the culprits. This happened to the Jews who, after witnessing all sorts of signs and wonders in Egypt and during their journey, still demanded to see this God whom Moses claimed to have conversed with 2:55,4:153.

When some challenged similarily the prophet Muhammad, arguing that the absence of supernatural wonders is the reason of their disbelief, they are told that they instead have no real desire in them to seek the right guidance. Miracles do not conform to the whims and demands of such people, neither does Allah force belief upon anyone 10:99 much less if the person deliberately turns away from it. He lets such persons wander in their own ways 13:27.

In the NT Jesus reiterates the principle that miracles were only granted to those who desired them to confirm their faith, as Abraham or Gideon before (Judges6), and to grant satisfaction to those that already incline to truth. Miracles are not for those who

6:109"swear by Allah with the strongest of their oaths, that if a sign came to them they would most certainly believe in it. Say: Signs are only with Allah; and what should make you know that when it comes they will not believe?". 

Thomas and Philip for example Jn14 believed and inclined to the truth but wanted satisfaction and clearing of some remaining doubts. Jesus used the miracle argument to comfort them, he is not addressing unbelievers and trying to convert them using miracles, he is addressing believers and reminding them of his miracles as a support to some specific claim. Same in Jn11:1-44. In fact we even read in Mk10:46-52,Matt9:27-30 how it is faith that actually causes Jesus' miracles to succeed. In Nazareth, Jesus was unable to do "powerful works" because he was not believed in. In Luke24 Jesus, after his crucifixion and alleged resurrection, encounters 2 men who declare their disbelief in Jesus, thinking that his mission had failed. Instead of revealing his identity which would have been a compelling evidence for them to believe, scolds them for their disbelief in scriptures which he claimed he fulfilled. His demand was to have faith in scriptures without the need to resort to supernatural evidence.

Jesus alludes to this reality again in a parable where a disbeliever put in hell requests the performence of a miracle to his people -who possess and know the scriptures- still on earth that they might believe

Lk16:19-31"If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead".

The Quran, after mentionning the various miracles of Jesus, points that these were signs for the believers 3:49. Jesus, and the few other Prophets through whom God showed miracles, werent going around town squares performing magic tricks to awe passers by, or clapping their hands to cause rainfall upon request.

Simon, Peter, James and John did not need the slightest miracle to believe in Jesus' prophethood Matt4,Jn1:35-51 but all are said to "believe" in Jesus a second time after they saw his miracles and that is because it strengthened their already existing belief Jn2:11. When Moses was sent to announce the future deliverance of the Israelites, he was strengthened with miracles and sent to the elders of the community, those grounded in knowledge, devoted to study, already inclined to the truth and knew God Ex4. They were those who would first and foremost believe Moses' words and this is because they had preserved and faithfully transmitted the knowledge, that God would eventually remember them and lead them out of Egypt into the land promised to Abraham Gen50:24-25. The sign would be that one would come to them with the words matching exactly that promise and therefore Moses was commanded to remind them of it with the same words as sufficient proof of his prophethood Ex3:15-18.

From a purely comparative viewpoint, supposing Moses or Jesus' miracles were productive and crucial in supporting their missions as well as gathering followers, which they clearly were not, as seen from how readily the Israelites strayed from the path during and after Moses, as well as the very few number of followers in Jesus' lifetime despite all the miracles he showed. The fact remains that, like every action, a miracle is only temporary in nature and can not be seen twice. It disappears and becomes history as soon as performed, leaving those that did not witness it to rely at best on those claiming to have seen it. This issue in itself isnt really problematic so long as the line of prophethood hasnt been discontinued yet, since the subsequent prophet will perform his own miracles and endorse the prophet who preceded him. And the cycle would continue.

With Muhammad, the case was different. He was the Final of the prophets. His prophethood had to be asserted through miracles different than those bestowed in support of the likes of Moses, because no action can last long enough to be seen by other generations. Nor could he rely on the endorsement of a subsequent prophet. Thus the nature of the miracle that had to serve as decisive evidence of his truthfulness had to be of a different type. It had to be lasting in order to be witnessed and tested by the future generations as well as by his contemporaries. For that purpose, nothing was more adapted to the technology of the time than a miraculous speech, recorded in writing, preserved through a divine pledge as opposed to every past scripture, so that its superiority in terms of the truth it conveys, as well as the intricate subtlety of its content be witnessed and tested at any time by any generation to come. That is why the Quran repeatedly points to itself as proof of prophethood, although nowhere is it denied that the prophet could or did perform miracles of the type of "wonder workings". The ahadith contain more details, and the Quran passingly alludes to the disbelievers witnessing such secondary signs but remained in denial 2:118,37:14-15,38:4. Among such signs was the instance where the moon was split for all to see 54:1.