Islam Is Universal, Yet Why Does It Seem Like an Arab Religion?

Islam was conveyed in Arabic, and Prophet Muhammad (peace be upon him) was sent among the Arabs. Yet neither fact makes Islam the religion of one people. The Qur’an places Prophet Muhammad’s mission within a chain of revelation delivered to humanity through the prophets who came before him.

When the history of Islam is told almost entirely through the lens of Arab language, ethnicity and culture, Islam can appear to have begun alongside the Arabs in the seventh century CE. Makkah, Madinah, Arabic terms and Arab customs can then come to seem like the centre of the entire religion.

This perception becomes apparent when Muslims engage with non-Muslim communities. Europeans may see Islam as something foreign to their history. Indians may view Islam as a religion that came from West Asia. Malays, meanwhile, may come to believe that the closer they are to Arab culture, the closer they are to Islam.

The problem is not the Arabic language, Arab history or the status of Makkah and Madinah. All of these have an undeniable place in Islam. The problem arises when the history of all the prophets is read as though it revolves around a single people.

From Arab-centric to Anbiya’-centric

The Qur’an does not present Prophet Muhammad’s message as a new religion that breaks away from all the messages that came before it. It places him within the chain of the prophets and teaches Muslims to believe in the revelations sent to them all.

Allah says:

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

“Say: We believe in Allah and in what was sent down to us, and in what was sent down to Ibrahim, Ismail, Ishak, Yaakub and his descendants, and in what was given to Musa and Isa, and in what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we submit.”

Surah al-Baqarah 2:136

The words “we make no distinction between any of them” teach Muslims not to accept some prophets and reject others. They place all the prophets within the chain of revelation that must be believed in, without denying that Allah granted some messengers different ranks and merits.

This is the basis of the Anbiya’-centric framework. Anbiya’ means prophets. Within this framework, human history is read through the prophets sent by Allah to different communities, rather than through the history of one people alone.

The Prophets Were Sent to Communities

Allah says:

وَلَقَدۡ بَعَثۡنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّٰغُوتَ ۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَٰلَةُ ۚ فَسِيرُواْ فِي ٱلۡأَرْضِ فَٱنظُرُواْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

“Indeed, We sent a messenger to every community, calling them: ‘Worship Allah and shun taghut.’ Some of them were guided by Allah, while others were deserving of misguidance. So travel through the land and see how those who denied fared in the end.”

Surah al-Nahl 16:36

This verse states that Allah sent a messenger to every community. The Qur’an also explains that not all messengers were mentioned to Prophet Muhammad (peace be upon him):

وَرُسُلًا قَدۡ قَصَصۡنَٰهُمۡ عَلَيۡكَ مِن قَبۡلُ وَرُسُلًا لَّمۡ نَقۡصُصۡهُمۡ عَلَيۡكَ ۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكْلِيمًا

“And messengers whose stories We have told you before, and messengers whose stories We have not told you. And Allah spoke directly to Musa.”

Surah al-Nisa’ 4:164

Therefore, the history of prophethood is not limited to the names mentioned in the Qur’an. However, the general principle that every community received a messenger does not allow us to identify a particular figure as a prophet without evidence. A claim that a certain figure was a prophet requires evidence, not merely similarities between stories or traditions.

The stories and teachings found in a community can be studied to understand its history of thought. A tradition may preserve shifting memories of an earlier reminder. However, we must carefully distinguish between what the Qur’an states, what is recorded in a community’s traditions and what remains a research hypothesis.

Da‘wah Begins with Humanity’s History of Revelation

Within the Anbiya’-centric framework, we need not assume that non-Muslims have no connection at all to the history of revelation. The Qur’an teaches that messengers were sent to communities. At the same time, we should not assume that all societies have the same understanding of Allah or that all their traditions derive from revelation that remains intact.

A more fitting invitation would be:

“The Qur’an teaches that Allah sent messengers to communities. Let us examine what the Qur’an says, understand our respective traditions and distinguish between revelation, interpretation and assumption.”

When speaking with Christians, we can begin by acknowledging the Qur’an’s recognition of Prophet Isa as al-Masih and a messenger of Allah. The question is who Isa is according to revelation and what his true teachings were.

When speaking with Jews, we acknowledge the prophethood of Musa, the Torah and the history of Bani Israel. Yet the chain of prophethood did not end with one people. The prophets do not belong exclusively to any one nation.

When speaking with followers of other religions, we can explain the Qur’anic principle that messengers were sent to communities, while taking care not to name a particular figure as a prophet without evidence. This approach opens space for research and respectful discussion without turning possibility into certainty.

Prophet Muhammad’s Mission Is for All the Worlds

Prophet Muhammad (peace be upon him) was sent among the Arabs, but his mission was not limited to the Arabs. Allah says:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

“We have not sent you except as a mercy to all the worlds.”

Surah al-Anbiya’ 21:107

The Qur’an also affirms his position as the Seal of the Prophets:

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا

“Muhammad is not the true father of any of your men (on account of his adopted son), but he is the Messenger of Allah and the last of all the Prophets. And remember that Allah knows everything.”

Surah al-Ahzab 33:40

Thus, Prophet Muhammad (peace be upon him) is the Seal of the Prophets. The Qur’an affirms the truth of earlier revelations, clarifies matters over which people have differed and guides all communities through the message delivered to him.

Islam Does Not Require All Peoples to Become Arab

An Arab-centric framework can easily mix religion with culture. Arab clothing may be considered more Islamic simply because it is Arab clothing. Arab names may be thought more sacred simply because Arabic is the language of the Qur’an. Yet customs should be assessed according to Allah’s guidance, not according to the people who practise them.

Allah made humanity into nations and tribes so that people may come to know one another. In His sight, nobility is measured by piety:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقۡنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلۡنَٰكُمۡ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُواْ ۚ إِنَّ أَكْرَمَكُمۡ عِندَ ٱللَّهِ أَتْقَىٰكُمۡ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

“O humanity, We created you from a male and a female, and made you into nations and tribes so that you may come to know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is All-Knowing and All-Aware.”

Surah al-Hujurat 49:13

Leaving behind an Arab-centric framework does not mean rejecting the Arabs, the Arabic language or the status of Makkah and Madinah. Arabic is the language of the Qur’an and Prophet Muhammad (peace be upon him) is the final messenger. What must be avoided is placing the Arabs at the sole centre of the entire history of prophethood.

Islam is submission to Allah, the call brought by the prophets. Allah describes Ibrahim as a man of pure faith who submitted to Him, neither a Jew nor a Christian (Surah Ali ‘Imran 3:67). Musa called people to Allah. Isa called people to Allah. Muhammad delivered the final message in the same chain, with the law Allah prescribed for his community.

The prophets came in different eras and to different communities. Yet the Qur’an links their messages through the call to worship Allah and shun taghut. The truth does not depend on any nation being perfect. The errors of the Arabs can be acknowledged, just as the errors of Bani Israel, the Malays or other peoples can be acknowledged.

When Islam is conveyed through the Anbiya’-centric framework, we do not come as representatives of one people asking other peoples to abandon their identities. We invite humanity to consider the call of the prophets and return to Allah’s guidance.

Islam does not invite the world to become Arab. Islam calls humanity to return to the path of the prophets.

Qur’anic Verse References

• Surah al-Baqarah 2:136: https://quran.com/2/136
• Surah Ali ‘Imran 3:67: https://quran.com/3/67
• Surah al-Nisa’ 4:164: https://quran.com/4/164
• Surah al-Ma’idah 5:48: https://quran.com/5/48
• Surah al-Nahl 16:36: https://quran.com/16/36
• Surah al-Anbiya’ 21:107: https://quran.com/21/107
• Surah al-Ahzab 33:40: https://quran.com/33/40
• Surah al-Hujurat 49:13: https://quran.com/49/13

(27.07.2026)