A critique on the fake Messengers and their Code 19 dogma
The problematic pitfalls of claiming to be messengers typically rest on two premises. First, that the Qur’an doesn’t explicitly state the finality of messengers (which differs from the finality of prophets in 33:40). Second, that merely conveying the Qur’anic message makes one a rasul.
These premises lead to absurd conclusions – it would mean every Sunni, Shia, or anyone else who preaches from the Qur’an would automatically become a Messenger. If this logic were true, it would mean Allah sends Messengers to Hell (since some who preach the Qur’an are bound for Hell due to their actions), contradicting Qur’an’s description of messengers as divinely chosen and guided individuals (22:75), and that Allah’s Messengers are victorious (40:51), and that they are sent by divine permission (4:64). The Qur’an specifically defines what a messenger is one who receives direct revelation from Allah (42:51).
This claim typically stems from a desire for religious authority rather than sincere understanding. It demonstrates how people can twist clear Qur’anic concepts to serve their own desires for recognition and influence, rather than submitting to its straightforward guidance.
This selective interpretation and flawed logic leads to conclusions that not only contradict the Qur’an but also defy common sense. The Qur’an’s teachings about messengership are clear – attempts to redefine them for personal gain only creates confusion and division.
74:30-31 says upon it (saqqar) are 9 [of] 10, they are Malā’ikah (subordinates) that are Aṣḥāb An-Nār (companions of the fire). 90% of the human population will be Aṣḥāb An-Nār. Absurd how that’s the only verse in which they translate Aṣḥāb as “Keepers”, while it’s translated as companions in the rest of the Qur’an, and the actual word for “Keepers” is Khazanati, meaning keepers.
Properly should be 9 [of] 10, these 9 [of] 10 people will be *companions/inhabitants of hell, Aṣḥāb doesn’t mean guardians, look throughout the Qur’an to know how Aṣḥāb is used and define it holistically, so they will have immortal bodies like those of angels, so that’s why they are called Malā’ikah here, another reason why they are called Malā’ikah because once they have completed the test, they’ll no longer have instinct of decision-making, so they will be completely under the command of Allah, only carrying out the commands of Allah, that’s what Malā’ikah usually do; and so their number, the number of people going to hell, is a trial for those who disbelieved, and a reminder for all mankind. ‘Ashara also means assemblies/communities, so it can mean 9 communities or sects, which will be companions of the fire with their demonic “immortal” bodies. So this technically disproves Sunni Ahadith’s 73 sects claim, since its actually 10, and only one will be “saved”.
“Genie” is an angel (malak) [allegedly], even though “Genie” is actually taḥrīf of the word jinn. This misconception comes from the Jinn, Iblīs, of basically pretending to be many times as one of the Malā’ikah.
Malā’ikah are generally beings that do not go against Allah’s command, that only carry out the commands of Allah. Malā’ikah are generally completely subservient to Allah, carrying out Allah’s commands only. Also, 9 of 10 people want to be Malā’ikah, they think it’s superior to humans (due to the immortal bodies, being closer to the Creator in terms of command, and possessing wings), even though we are tested with decision-making and the Malā’ikah aren’t, so they’ll become beings without the instinct of decision-making in hell, despite having immortal bodies, “wings” and surpassing the natural world (Dunya) like they wanted, but for the worst, due to their hubris and sins.
Do angels have a nafs? nafs is something that dies. Do angels die? do angels have nafs?
False Messengers believe that Iblīs was a Malak (angel) before he became a Shaytan (devil):
This is a Kufri belief that has crept into PSD (Post-Sectarian Disorder) “Islam” from Christianity, which believes that the Shaytan was an angel called Samael (Lucifer Morningstar), who rebelled against God, a “fallen angel” that became the Devil. The truth is that in Christianity, there is no concept of Jinns, only “ghosts” of dead people, and good angels versus fallen angels, because they don’t believe in the existence of Jinns, they believe that Iblīs, who they call Samael or Lucifer Morningstar, is a fallen angel who rebelled against the Creator.
The following are disinterpretations and distranslations of the Qur’an
The Quran says Iblees was an angel by addressing him as such:
> [2:34] And [mention] when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblis. He refused and was arrogant and **became (kana)** of the disbelievers*
> [7:11] And We certainly created you, then gave you form. Then We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblis. He was (kana) not of those who prostrated.
> [38:74] So the angels prostrated—all of them entirely—except Iblis; he was arrogant and became (kana) of the disbelievers
> [15:28] So the angels prostrated, all of them entirely, except Iblis. He refused to be among those who prostrated
1) If Allah addressed the angels, why would He care about Iblees’ response?2) If the word “kana” in 2:34 and 38:74 are understood to mean “became,” why can it not apply to him becoming a jinn after having disobeyed Allah?
> [18:50] And [mention] when We said to the angels, “Prostrate to Adam,” and they prostrated, **except for Iblees. He became of the jinn so he departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.
https://corpus.quran.com/translation.jsp?chapter=18&verse=50
His becoming a jinn coincided with his rebellion against Allah’s command. Therefore, an angel who disobeys Allah becomes a jinn, and thus both jinn and angels are of the same species, called jann (55:15, 15:27), created from smokeless fire. This is why both entities are unseen and why they interact with us through our nervous system.
ALL the Angels subjected themselves to Adam, except Iblis, he was of the Jinns. This literally means that ALL the Angels did that, except Iblis because he was a Jinn, Allah addressed Iblis, in terms of the Angels being commanded to subject themselves to Adam, because Iblis thought himself to be an Angel too, that’s why, and he didn’t subject himself to Adam, so he showed himself to be not an Angel but rather a Jinn, also, Angels are supposed to be fully subservient beings that do not deviate even in the slightest, and so that’s why the Aṣḥāb An-Nār will be made Angels that can not disobey, because they will lose their decision-making instinct after failing and have immortal bodies like those of proper Angels and be fully subservient thus Humans made into Angels dwelling in hell only doing what Allah has commanded for them to do and be, which is to act as the fuel of Jahannam and to eat from the tree of Zaqqum while making communicating across to the people of Jannah, this is the decreed command for the Aṣḥāb An-Nār, they won’t have a choice to do anything to the contrary, just like how Angels have no instinct of decision as they only do what Allah has commanded for them.
Anyway, the Qur’an is literal, and it says ALL the Angels do sujūd, that’s literal, not metaphorical, it’s except Iblis because he is Jinn, not angel, also why else he is mentioned is because a lot of people believed that he was an angel and that angels do disobey Allah and become fallen, which has been disproven, since the Qur’an emphasizes they ALL obeyed Allah and did sujūd to Adam, except Iblis because he was actually a Jinn and never angel contrary to common belief, so this verse disproves the fallen angel theory. That’s what some people use this verse for, to disprove “fallen angel” theory, that is also one of the core implications of this verse, using this verse to disprove the idea that Iblīs was an Angel that became a Devil, because Jinns are not Angels, meanwhile in Zoroastrianism and Buddhism, Jinns are Angels.
Angels don’t reproduce and don’t have descendants, if one is to be in heaven or hell, there is no objective reason to actually reproduce. Meanwhile, Iblīs in this world has descendants, who also reproduce, his Qareen. Jinns have free will, although most of the Jinns will enter Jannah because they believed when they heard the revelations (72:1), meanwhile Iblīs and his Qareen will enter hell, he and his jinn and human shayateen will have angel-like bodies, immortal bodies basically, won’t reproduce there, what would be the point, they are already doomed once and for all in hell. The Malā’ikah do not disobey Allah, because a Malā’ikah is a being that is fully subservient to Allah, in full subjection, as per the verse that says that ALL the Malā’ikah subjected themselves to Adam when Allah commanded them to do so.
Also, Kāna, even in that verse, doesn’t mean became, it means was, just because it’s been mistranslated once as “became” by sunnis, doesn’t mean that it must mean “became” in all other instances regarding Iblīs being a disbeliever, also it’s supposed to mean “he refused and was arrogant and is/was of the disbelievers”. All other instances besides the verses about Iblīs, the word Kāna means is or was, depending on the context it’s used in, other morphologies of it’s root they mean is/has/were/are. Yet Kāna is translated as “was” in 7:11, it’s inconsistent and not holistic. Is there any proof from Allah where the word Kāna means “is/was” and where it means “became”? No, there isn’t, it’s just picking and choosing what it means where.
https://corpus.quran.com/qurandictionary.jsp?q=kwn#(18:50:9)
Malā’ikah aren’t merely a separate creation. It’s something one can become, although, Iblīs is a Jinn who became a Shaytān, Shaytān is his role of throwing/excreting falsehood, lies and hatred against Bani Adam. He may become an angel, however, that’s in the Akhirat, that is what 74:31 means, because in 74:31 the word used is جَعَلْنَآ (Ja‘alnā) which means “made”, “wa-mā ja‘alnā illā Malā’ikah” – “and we have made the companions of the fire only angels“. However, according to false messengers, Tis’ata ‘Ashara (تِسْعَةَ عَشَرَ) mustn’t mean 9 collectives upon Saqar, given immortal bodies to be subservient immortal companions of hellfire, that are fully subservient to Allah, but must be a reference to a mathematic checksum used for the creation of the Qur’an by Allah. Although it does, and that means that people ONLY become Angels, once their test has ended and they lose their free-will, given immortal bodies because they will be in hellfire for a long long time suffering the punishments (burning in saqar, drinking hot tongue-burning purulent water). Iblīs was not an Angel, if he was, then he wouldn’t have disobeyed Allah. Additionally, Angels do have a hierarchy, and only one is Ar-Ruḥ, and of course, the bottom-barrel “angels” will be Humans and Jinns made into angels to be in hell.
Why Tis’ata ‘Ashara can’t mean 19, and Iḍāfah must be implied here or ‘Ashara be translated as the word communities rather than as a number:
- If 74:30 means that there is Code 19 over the Qur’an which involves checksum number 19, then this claimed meaning is not explicitly substantiated in the Qur’an, it is a distortive interpretation of the verse, since the Qur’an itself never talks about a mathematical code we must follow, additionally it disconnects the verse from the previous verses, the preposition pronoun ‘Alayha (عَلَيْهَا) in this verse is actually referring to Saqar in the previous verses (74:26-29) i.e. upon Saqar (سَقَرُ) are Tis’ata ‘Ashara and not “Over Qur’an is 19”.
- What is the Tis’ata ‘Ashara referring to? What or whom are Tis’ata ‘Ashara? The following verse talks about Aṣḥāb An-Nār, So the Aṣḥāb An-Nār are Tis’ata ‘Ashara upon Saqar.
- Who are Aṣḥāb An-Nār? One view Aṣḥāb An-Nār literally means “Companions of The Fire”, if Tis’ata ‘Ashara really means 19 then it doesn’t make sense that there’s only 19 people in Hellfire, so either the phrase has Iḍāfah or ‘Ashara is actually a word, neither of these interpretations would actually contradict each other. So “9 of 10” and “9 communities” both fit, as in “9 of 10 communities of humans” and not the typical “72 of 73 sects” claim, which fits the Qur’an verses about the “most of them” on the Earth that mislead people (2:100, 3:110, 5:103, 6:37, 6:111, 6:116, 7:17, 7:102, 7:131, 8:34, 9:8, 10:36, 10:55, 10:60, 10:106, 16:75, 16:83, 16:101, 21:24, 23:70, 25:44, 26:8, 26:67, 26:103, 26:121, 26:139, 26:158, 26:174, 26:190, 26:223, 27:61, 27:73, 28:57, 29:63, 30:42, 31:25, 34:41, 36:7, 39:29, 39:49, 41:4, 44:39, 49:4, 53:47)
- The other view is that Aṣḥāb An-Nār means “Keepers of The Fire” of “Guardians of The Fire”, assuming that Aṣḥāb here means “Keepers” or “Guardians” in this sole instance, on the basis that the verse says they are angels, and that there are 19 in total that guard Hellfire thus making it possible for Tis’ata ‘Ashara to mean 19, however there are problems with this view:
- A. the Qur’an already has other specific words for “Keepers” and “Guardians”, as the Qur’an isn’t redundant and ambiguous, as per verse 2:2, so Aṣḥāb means companions as in inhabitants, dwellers and residers, just like how Aṣḥāb Al-Fīl (Companions of the Elephant) were companions of the Elephant by living and residing in the same locality as the Elephants, upon the same land as the Elephants.
- B. When this verse says they are angels, the word Ja‘alna is used. This view presumes that Allah can’t make humans and jinns into angels (transangels) by giving them immortal bodies, with a random even number of wings, and their free-will taken from them, after they have completed their test, as they won’t need mortal bodies and decision-making instinct anymore, as in the test of choice to decide between what’s good and what’s bad, to freely discern, as the full truth will be manifested after the test so this morally fluid limitation won’t be needed anymore. As stated, Ja’alna is used in this verse, so the verse is saying that the Aṣḥāb An-Nār are made into angels, as in they are transformed from their original state into the state of angels, which means they are immortal and no longer disobey Allah as they lack that ability (or limitation).
- So what is the correct view? Please have due diligence to discern. Logically, there can’t only be 19 people in Hellfire, Aṣḥāb can’t mean “keepers” or “guardians” because the Qur’an doesn’t use synonyms and thus not redundant as per verse 2:2, and lastly, Allah can transform a human and a jinn into an angelic being, both body and mind.
﴾ 31 ﴿ And (Wa) We have only (Maa illa) assigned (Jaäl’naa) Angels (Malaaikatan) as the Custodians of the Fire (39:71) (As’haaba En’Naari), and (Wa) We have only (Maa illa) made (Jaäl’naa) their number 19 (Eddata-hum’) as a trial (Fit’natan) for those who (Lillaziina) disbelieve (Kafaru’); so that (Li) those who (Ellaziina) were given (Uutu’) the Book (El’Kitaaba) will be convinced (Yas’tai’qina) and those who (Ellaziina) have believed (Aamanuu’) will increase (Yaz’daada) in faith (iimaanan), and those who (Ellaziina) were given (Uutu’) the Book (El’Kitaaba) and the believers (El’Mu’minuuna) will not (Laa) mistrust (Yar’taaba), and (Wa) that (Li) those (Ellaziina) in (Fii) whose hearts (Quluubi-him) is disease (Maradun) and the disbelievers (El’Kaafiruuna) will say (Yaquula), “What (Maazaa) does GOD intend (Araada-llahu) with (Bi) this (Haaza) example (Mathalan)?” Thus (Kazaalika) does GOD (Ellahu) send astray (Yudillu) whomever (Man) HE wills (Yashaau) and guides (Yah’dii) whomever (Man) HE wills (Yashaau). And (Wa) none (Maa) knows (Ya’lamu) the soldiers (Junuuda) of your LORD (s) (Rabbi-ka) except (illa) HIM (Huwa); and (Wa) it (Hiya) is only (Maa illa) a remembrance (Zik’raa) to the human (Lil’ Bashar).
Shuaib Abdullahi (The Correctional Officer) has made an error on the translation here, on the Aṣḥāb An-Nār part. Aṣḥāb Al-Fīl as “Custodians of The Elephant” – does that make any sense? No, It doesn’t. Allah didn’t make them “custodians” (khilafat) of The Elephant, instead He destroyed them, Ḥijāratam-min Sijeel (11:82). They were just companions of The Elephant. Best to check the word, check the meaning of Aṣḥāb in general and where it comes from, to understand it then. Although, then there’ll be more questions. Like the question that why are angels in hell? Merely as Aṣḥāb and not as Khilafat, who it’s actually referring to, which can be understood from previous verses, and how those people are angels in hell, and why, and what angels actually are, angels meaning Malā’ikah, excluding the ones bringing revelation (tanzil) and inspiration (wahi).
Last but not least, the verse 74:31 says that the Companions of The Fire are made (transformed) into Angels, not that they were angels to begin with, so Aṣḥāb here doesn’t mean keepers/watchers/enforcers, it just means companions/inhabitants/residers, also if Aṣḥāb An-Nār is referring to humans here that are turned into angels, then it can’t only be 19 of them, then Tis’ata ‘Ashara must imply something else, must imply that 90% of humans are in the Hellfire, 9 communities of humans are in the Hellfire and only 1 will be in Jannah, there is no such thing as “73 sects” nonsense indicated in the Qur’an, it’s ahadith nonsense, there’s only 10 communities as per the Qur’an, and 9 of them will be in Hellfire.
There are those who translate that as nineteen, they are the majority of translators, but then the next ayah won’t make sense as it would mean that only 19 people go to hellfire. So for that reason, the majority of translators then translate the verse inconsistently, especially the phrase Aṣḥāb An-Nār, and say there are 19 “keepers” of hellfire, where they translate the word Aṣḥāb as “Keepers”. But the word Aṣḥāb is generally Companions everywhere, and there is already the Arabic phrase for “keepers of jahannam” in the Qur’an elsewhere that is “khazanati jahannam” (خَزَنَةِ جَهَنَّمَ) in verse 40:49, which means “keepers of hellfire”.