Question
Why is the Prophet Muhammad (peace be upon him) directed to refer to the People of the Book in case of doubt, as mentioned in Surah Yunus (10:94)? Did he have any doubts about his prophethood?
Answer
Qur’an 10:94-95 reads:
فَإِن كُنتَ فِى شَكٍّۢ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَـٰبَ مِن قَبْلِكَ ۚ لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ . وَلَا تَكُونَنَّ مِنَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَتَكُونَ مِنَ ٱلْخَـٰسِرِينَ
So, [O Prophet!] If you have any doubt about that which We have revealed to you, ask the [righteous] among the [People of the Book] who are reading the Book of God before you. Undoubtedly, the truth alone has come to you from your Lord; thus do not the slightest be among those who doubt and do not be among those who have denied God’s revelations lest you too end up among losers.
Although this passage appears to be addressing the Prophet Muhammad (peace be upon him), most classical and modern scholars agree that it employs a unique style. The Prophet was never in doubt regarding his mission. Rather, the instruction is a formulation used to rebuke those who were harbouring doubts about the divine origin of the Qur’an. The underlying message is that the Qur’anic revelation is so clearly aligned with previous scriptures that even the sincere and learned people among the People of the Book would be able to verify its truth.
The instruction to “ask the [righteous] among the [People of the Book] who are reading the Book of God before you” is therefore a form of public reasoning: a call to the doubters to consult those who already possess divine scripture. The message is clear—this revelation is in continuity with the Torah, the Psalms, and the Gospel. Those who sincerely study earlier revelations would recognise the same essential truths in the Qur’an.
Theological Rationale Behind This Approach
The Qur’an repeatedly emphasises that God has sent messengers to every nation (Q 10:47, 16:36), and that the message of the Prophet Muhammad (pbuh) is not new, but a confirmation (muṣaddiq) of the previous scriptures. Thus, there exists an epistemic and moral continuity among the Abrahamic revelations. If this continuity is real, then previous communities, at least those among them who remain upright and faithful, should be able to bear witness to the authenticity of the Qur’anic message.
In this way, the verse in Surah Yunus becomes not only a rhetorical defence of the Prophet’s truthfulness, but also a Qur’anic invitation to interreligious verification and dialogue. It assumes that sincere scholars of earlier scriptures can recognise divine truth beyond sectarian boundaries.
This Qur’anic strategy, which invites people to test current claims by referencing earlier revelations or community memory, is not unique. It has deep roots in the Bible, both in the Hebrew Bible (Old Testament) and in the New Testament. In other words, this method of appealing to past witnesses or community memory is also found in the Bible. Let us examine some of these examples more fully:
1. Deuteronomy 32:7
“Remember the days of old; consider the generations long past. Ask your father and he will tell you, your elders and they will explain to you.”
In the Song of Moses (pbuh), Israel is being reminded of its covenantal history. When questions or doubts arise about God’s dealings with the people, Moses (pbuh) tells them to turn to their elders and ancestors—those who remember the events of divine intervention, law-giving, and judgment. This passage affirms that past generations bear witness to God’s truth, and the living community can draw on this testimony for clarity.
The structure here mirrors the logic of Qur’an 10:94: if you seek confirmation, turn to those who hold the record of divine engagement with humanity.
2. Luke 16:27–31
He answered, ‘Then I beg you, father, send Lazarus to my family, for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’ Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’ ‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’ He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’ Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’
In this parable of the rich man and Lazarus, Jesus (pbuh) narrates a dialogue in the afterlife where the rich man asks that his brothers be warned of the torment to come. Abraham (pbuh) responds that ‘Moses and the Prophets’, i.e. their scriptures, are sufficient as a source of guidance and warning. This highlights the biblical view that the truth of current claims must be understood in light of what has already been revealed. This mirrors the Qur’an’s statement: the People of the Book already possess divine revelation, and sincere consultation with it will lead one to affirm Muhammad’s prophethood.
Conclusion
Thus, the instruction in Qur’an 10:94 is not about any personal doubt of the Prophet (pbuh), but a rhetorical challenge to the doubters of Makkah—and even to later sceptics. It says:
“If you are unsure about this message, go and consult those who possess divine scripture. Their testimony, if sincere, will match what you hear now.”
This method is in full continuity with the Biblical tradition, which also appeals to earlier generations, prophets, and scriptures as witnesses to ongoing truth. It reinforces the Qur’anic claim that truth is consistent, cumulative, and confirmable across prophetic history.
