Who is the Messenger and what is his role?

In this I do not say I accept the validity of the reports, but only desire to point out what the Koran claims. Some of the time he is listed as only a warner, a human, and no more than this. The others are not to bother him, or to ask for his help (like when he tells people not to come unless they are summoned, or only to come for dinner but not get there too early or stay too late.) At other times, they are considered rude if they do not appear when he has summoned them. And he is listed as being one who rules, and evaluates their problems and needs, that they should never question. And of course, there are the times that the faithful are told not to disobey whatever Allah and HIS MESSENGER decide. Obeying Allah is one thing. But how do we know that what the man says is what the eternal, invisible deity ordains?

This reminds me of two things. The first is a movie with Matthew Broderick in it, Ladyhawke. This man comes to him and tells him God has told him that he is to help the man in his plot. Broderick says politely, "no offense, but I talk to the Lord every day, and he never mentions you." Which I think is a great reply. Surely sometimes someone may have a prophecy for another. But oftentimes, it is someone using another's credulity to get his own will.
Another is a lesson from my generation. The Beatles were great fans of an old holy man from India-the Maharisi Mahish Yogi. (Or something like like. I was not a great fan of theirs, but nevertheless could not avoid reading about them. I did learn to appreciate some of their music, but my point is that I am not a well studied Beatles' expert.) They had him come to England, hung out with him, and followed him to India a couple of times. At one point, some of them left the yogi's compound and returned home. It turned out that in the name of holiness, the guy who kept others from having sex in order to maintain purity, ended up sleeping with quite a few of the young faithful. Of course, there was a "spiritual" reason involved. But some became suspicious that he was using them to get money and power, as well as fame and sex.
Anyway, this is one reason why any who are called to be faithful and submit to another's will (for all intents and purposes) should examine if there is any proof that the person is sent from God. Thus, asking for signs is a great protection against unfounded faith.

The following is an in-depth study of Mohammed as presented in the Koran. It is a topical study based mostly from the concordance given (although most had been underlined by me as I read the verses themselves in context.) Some others have been added that I picked up by myself.

Mohammed asserts himself that he is merely a man, a messenger. (18:110, 25:7, 41:6, 3:144, 17:94.) He says if others reject his mission, that is their problem, he is merely a warner of men. He says he is not responsible for arranging their affairs.(6:66,107, 10:108, 17:54, 26:216, 39:41, 42:6, 88:21-22.) Yet this man who asks no rewards of others (12:104, 25:57, 34:47, 38:86, 42:23, 52:40, 68:46) changes.
He is a judge. (4:49,65,83,105; 5:48, 24:51, 42:15.) They are to obey him.
(3:32, 4:59, 64,69, 5:92, 8:2-21,46, 9:71, 24:51-54, 33:33,36,71, 47:33, 48:16-17, 49:14, 58:13, 60:12, 64:12.) Below I quote some of these, or paraphrase.


They are to speak to him with respect-not merely politely, but to ask permission to go and come 24:62. In Sura 49:1-5, he adds more details.
V.1 They are not to put themselves forward before A. & H. M.
V.2 They aren't to raise their voices above the voice of the Prophet, nor speak aloud to him as they would to someone else.
V.3 They should lower their voices in the presence of A's M (to show piety.)
V.4 Apparently they've been shouting out to him from outside of his Inner Apartments.
V.5 It would be better for them if they had patience to wait until Mo came out.
V.9 If two parties fight, then everyone of the believers is to fight them until the transgressor complies. (And in v. 11 and following, he explains they shouldn't make fun of each other or call names.)

Some of this is just good sense and governing, but it definitely establishes Mo as more than just a warner (like Jeremiah, or some of the Old Testament prophets-like Elijah, etc.) All that would be fine when it is consensual-after all, even King Arthur had his knights in submission-as does any effectual ruler. If he followed 26:216, I'd be more or less okay with it.
Then if they disobey you, say, "I am free (of responsibility) for what you do. (Allah's instruction to Mohammed.) But in actuality, he did not. After he went to Medina, he got himself appointed as intermediary between two tribes so as to peacefully arbitrate. (Or so they thought!) It was in this role that he started out killing those who opposed him. He had two Jewish tribes slaughtered, obliterated.
This (and having people killed who made up songs and poems about him) starts to make folks be a lot more careful about what they say and do. Or as we would say-this takes it up to a whole 'nother level! (Or notch.)

88:212-222 You give admonition, for you are one to admonish...not one to manage (men's) affairs.
4:59. Obey A. and obey the M, and those charged in authority among you. If you differ in anything among yourselves, refer it to A. & H. M. ...that is best and most suitable for final determination. (In v. 60 it says that apparently some were going to those who believe in the prior revelations.)
8:1...spoils of war are at the disposal of Allah and the Messenger...so obey A & H.M.

8:20-21 The believers are told to obey A. & H. M., and not to turn away from him when he speaks, nor to say "we hear," when they don't listen.
24:51-56 tells them not merely to swear oaths they will obey, but to actually obey.

59:7 What A. has bestowed on H.M. (and taken away from the people of the township-belongs to A., -to H.M. and to kindred and orphans, the needy and the wayfarer in order that it may not (merely) make a circuit between the wealthy among you. So take what the M. assigns to you, and deny yourselves that which he withholds from you.

In another place he gives a whole long list of who all are entitled to the alms (and goods from the raids) which did not include those who gave water to the pilgrims or managed the Ka'aba. I got the impression they were only to get half salaries if they had not repented. I may have been reading between the lines, but that is a moot point as later those who did not accept the messenger were removed altogether from their jobs.

I also note he mentions buying and trading out dowries, giving a large payment to women he marries and doesn't have sex with to allow them to leave. He offers to give a benevolent sum in setting some of his wives free in case they want to leave. He also discusses receiving fealty oaths from women. Going further would lead to speculation. But apparently he was very generous with the women. His male followers are told to take what he allows them and not to complain. He praises those who give sacrificially to others, or who receive little without grumbling.

8:41 And know that out of all the booty that you may acquire (in war), a fifth share is assigned to Allah, -and to the M., and to near relatives, orphans, the needy, and the wayfarer.

48:16-17 Talks about being summonded to war. It says "...he that obeys A. and H.M.-(Allah) will admit to Gardens beneath which rivers flow", i.e.-paradise or heaven.
So not only are they to obey him in having matters settled, he has the right to call them to battle (right over life and death.)

33:36 It is not fitting for a Believer, man or woman, when a matter has been decided by A. & H.M., to have any option about their decision.
That is why Zaid and his wife had no option but to do what Mo said. Though he declares 53:3-4. V.3 (speaking of Mohammed) "Nor does he say (anything) of (his own) Desire." V.4 "It is no less than Inspiration sent down to him."

4:65 So the holy ones "can have no (real) Faith until they make you judge in all disputes between them, and find in their souls no resistance against your decion, but accept them with the fullest conviction. Verse 64 makes the point, "we did not send a Messenger but to be obeyed." If they failed but came and asked the M. for forgiveness, A. would have been "Most Merciful."
Those coming are also told to spend in charity before they consult with Mohammed in private. 58:12-13.

4:105 asserts A. sent the Book to Mo so he could judge between men. V. 107 he isn't to "contend on behalf of such as betray their own souls..." although v.109 makes it unclear whether he isn't supposed to contend against them.

42:16 But those who dispute concerning A., after He has been accepted-futile is their dispute in the sight of their Lord-on them is Wrath, and for them will be a terrible penalty. V.18 only those wish to hasten it who do not believe in it. (The hour of judgment/destruction/death.)
4:89 explains-if they turn renegades, seize them and slay them wherever you find them.

So we see it moving from those who joyfully hear and obey, to those who reconsider having no rights. And it moves on to those who do not want to be included (warned or summoned, or anything.)

24:48 But when they are summoned to A. and H.M., in order that he may judge between them, behold some of them decline (to come.)
V.50 Is it that they have a disease in their hearts? Or do they doubt, or are they in fear, that A. and H.M. will deal unjustly with them?
V. 63 instructs them, "Deem not the summons of the Messenger among yourselves like the summons of one of you to another." (I think there is another verse that says when summoned, they sometimes pretend not to hear, and don't come.) V. 62 says those who are righteous don't leave without permission. (Throughout the passage it tells what right behavior would be.)

63:5 And when it is said to them, "Come the M. of A. will pray for your forgiveness," they turn aside their heads and you would see them turning away their faces in arrogance. V.6a It is equal to them whether you pray for their forgiveness or not. Allah will not forgive them.

Sura 9
Verse 58-Among them are men who slander you in the manner of (the distribution of) the alms. If they are given part thereof, they are pleased, but if not they are indignant! V.59 If only they had been content with what A. and H.M. gave them, and had said, "sufficient unto us is A! A. and H.M. will soon give us of His bounty: to A. do we turn our hopes!" (that would have been the right course.)
V.60 Alms are for the poor and needy, and those employed to administer the (funds); for those in bondage and in debt; in the cause of A. and for the wayfarer....
In the context of this sura, and the smaller passage, they come to prayer without earnestness, offer contributions unwillingly, and if they had a place to flee to, would hide and not go fight. To his face, they swear by A. but they are of the hypocrites-who rejected faith after they had accepted it.
9:17 It is not for such as join gods with A. to visit or maintain mosques of A. while they witness against their own souls to infidelity. The works of such bear no fruit: in Fire shall they dwell. V.18 The mosques of A. shall be visited and maintained by such as believe in A. and the Last Day, establish regular prayers, and practice regular charity and fear none (at all)except A.
He probably should have added "and the Messenger," as surely the priests feared God, prayed, and so on. Their failure was in not accepting the Messenger. V.19 Do you make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque equal to the pious service of those who believe in A. and the Last day, and strive with might and main in the cause of A. ...?

He says after this year, the pagans aren't to approach the Sacred Mosque(9:28). In fact, the believers are to fight them. This includes Jews and Christians. "There are indeed many among the priests and anchorites who ...hinder (them) from the Way of Allah" (and bury gold and silver and do not spend it in the way of Allah: announce to them a grievous penalty. I.e., they'll go to hell, plus the Muslims will fight them here.)
9:29 Fight those who do not believe in A. nor the Last Day. Nor hold that forbidden which has been forbidden by A. and H.M., nor acknowledge the Religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.

This is an absolute dictator, not a mere warner. He controls their finances, their disputes, their eternal salvation, whose funerals they can attend or mourn. (9:84, 113), even down to how loudly they may speak. (Perhaps benevolent despot, but despot nevertheless.) You may say "lord." I would agree. It's comparable to the Samarai's fealty. Given the price, I have to ask if he is worthy. But I also note the complete contradictions of being a warner not to dispose of your affairs and a messenger to be obeyed over every going and coming or speaking.

Supposedly,(46:9), Mohammed brings no new doctrine among the messengers. But having read Jesus' words, these are vastly different. (A man who tells his followers not to fight, and heals an injury to an opponent which his friend inflicted while trying to protect him while he was being arrested, and one who sends people out to fight even if they don't want to, have different standards and priorities. A man who asks his follower, "who made me the one to settle your affairs?" compared to one who tells people what they should do even if they don't want to hear, are not equal.)And of course their theologies of how to get to heaven are also different.