Countries & their system of governance

Evidence based analysis

Ideology-Based Nations and Their Periods of Quick Rise

Nations or regimes driven primarily by a core ideology often experience rapid ascents due to unified mobilization, revolutionary fervor, or aggressive expansion. Below, I’ll outline prominent historical examples of such “ideology-based nations,” focusing on modern cases where a specific political or religious ideology was the foundational driver. These are drawn from well-documented historical patterns of ideological states. For each, I’ll specify the ideology, the nation/regime, and the timeframe of their quick rise (typically marked by consolidation of power, economic/military growth, or territorial expansion). Note that many of these also experienced dramatic falls, often due to overextension, internal contradictions, or external opposition, but the query emphasizes the rise aspect.

  1. Soviet Union (Communism)
    The Soviet Union was founded on Marxist-Leninist communism, emphasizing class struggle, state ownership of production, and proletarian internationalism. Its quick rise occurred from 1917 (the Bolshevik Revolution) to the late 1920s/early 1930s, when under leaders like Lenin and then Stalin, it transformed from a war-torn empire into an industrialized superpower through five-year plans, collectivization, and rapid military buildup. 23 45 42 This period saw the USSR emerge as a global ideological counterweight to capitalism.
  2. Nazi Germany (Nazism)
    Nazism, a far-right ideology blending extreme nationalism, racial supremacy (Aryanism), antisemitism, and militarism, propelled the Third Reich. The quick rise spanned 1933 (Hitler’s appointment as Chancellor) to 1939, marked by economic recovery via public works and rearmament, the remilitarization of the Rhineland, and annexations like Austria and Czechoslovakia, turning a depressed Weimar Republic into a dominant European power. 23 45 41
  3. Fascist Italy (Fascism)
    Fascism under Benito Mussolini emphasized authoritarian nationalism, corporatism, anti-communism, and imperial revival. Italy’s rapid ascent happened from 1922 (Mussolini’s March on Rome and seizure of power) to the mid-1930s, with economic modernization, suppression of opposition, and conquests like Ethiopia (1935–1936), establishing Italy as a revisionist power in Europe. 23 45 30 41
  4. Imperial Japan (Militarism/State Shinto)
    A blend of ultranationalism, emperor worship (State Shinto), and militaristic expansionism drove Japan’s regime. The quick rise took place from the late 1920s to the early 1930s, when militarists gained control, leading to invasions of Manchuria (1931), China (1937), and rapid industrialization, transforming Japan from an isolated island nation into an Asian empire and Axis power. 23 45
  5. Islamic Republic of Iran (Islamism/Shia Theocracy)
    Rooted in Shia Islamic revivalism and anti-imperialism, as articulated by Ayatollah Khomeini, this ideology rejected Western secularism in favor of rule by Islamic jurisprudence (Velayat-e Faqih). Iran’s swift rise followed the 1979 Islamic Revolution, consolidating power by 1980–1981 through the establishment of theocratic institutions, export of revolutionary ideals, and regional influence amid the Iran-Iraq War, elevating it from a monarchy to a key Middle Eastern player. 4

These examples illustrate how ideologies can catalyze rapid national transformation by inspiring mass support and justifying bold actions. However, their falls—such as the Soviet Union’s dissolution in 1991, the Axis powers’ defeat in 1945, or ongoing challenges in Iran—often stem from ideological rigidity or geopolitical backlash. 31 39 Historical analyses show that while ideology fuels quick rises, sustainability depends on adaptability and external factors.

Democracy….

Rise of Nations That Adopted Democratic Ideologies

Nations adopting democratic ideologies—emphasizing representative government, rule of law, civil liberties, and electoral systems—have often experienced significant rises in economic prosperity, global influence, or stability. This “rise” can manifest as rapid GDP growth, technological advancement, military strength, or soft power. Below, I outline key historical examples, focusing on modern nations where democracy was adopted (via constitutions, revolutions, or transitions) and linked to subsequent ascents. These are drawn from waves of democratization: the first (late 18th–early 20th century), second (post-WWII), and third (1974–1990s). Periods refer to key adoption milestones, such as constitutional ratification or first free elections. Not all transitions led to immediate or sustained rises, but these cases highlight positive correlations with growth and influence.

  1. United States (Liberal Democracy)
    Adopted via the 1787 Constitution (ratified 1788–1789), establishing a federal republic with electoral systems and checks on power. The quick rise occurred in the 19th century, transforming from agrarian colonies into an industrial powerhouse through westward expansion, innovation, and immigration, culminating in global superpower status by the early 20th century. 21
  2. France (Republican Democracy)
    Initial adoption during the 1789 French Revolution (Declaration of the Rights of Man), but stabilized as the Third Republic in 1870–1875. Rapid rise followed in the late 19th century, with industrialization, colonial expansion, and cultural dominance (Belle Époque), positioning France as a leading European power despite later setbacks. 16
  3. Japan (Constitutional Democracy)
    Imposed post-WWII via the 1947 Constitution under U.S. occupation, shifting from militarism to parliamentary democracy with civil rights. The economic miracle (1950s–1970s) saw explosive GDP growth (averaging 10% annually), technological innovation, and export-led rise to the world’s second-largest economy by the 1980s. 0
  4. West Germany (Federal Democracy)
    Adopted with the 1949 Basic Law, creating a parliamentary system after Nazi rule. The Wirtschaftswunder (economic miracle, 1950s–1960s) featured rapid reconstruction, industrial boom, and integration into NATO/EU, elevating it from ruins to Europe’s economic engine. 16
  5. India (Parliamentary Democracy)
    Adopted via the 1950 Constitution post-independence (1947), emphasizing secularism and universal suffrage. Economic liberalization in 1991 accelerated rise, with GDP growth averaging 6–8% annually (1990s–2010s), tech sector boom, and emergence as a global player, lifting hundreds of millions from poverty. 22
  6. South Korea (Presidential Democracy)
    Transitioned in 1987–1988 with direct elections and constitutional reforms ending military rule. Building on prior industrialization, the 1990s–2000s saw sustained high growth (Asian Tiger economy), tech giants like Samsung, and cultural influence (Hallyu wave), becoming a high-income OECD nation. 23
  7. Taiwan (Multi-Party Democracy)
    Liberalized in the late 1980s–1990s, with martial law lifted in 1987 and first direct presidential election in 1996. Spectacular economic growth (1980s–2000s) through semiconductors and exports turned it into a high-tech hub, with GDP per capita rising from ~$2,000 in 1980 to over $30,000 by 2020. 23
  8. Brazil (Federal Democracy)
    Redemocratized in 1985–1988 with civilian rule and a new constitution after military dictatorship. The 2000s boom under leaders like Lula featured 4–5% annual growth, commodity exports, and social programs reducing inequality, briefly making it a BRICS leader. 22 24
  9. Indonesia (Presidential Democracy)
    Democratized post-1998 (Suharto’s fall), with reforms enabling free elections and decentralization. Economic takeoff in the 2000s–2010s included 5–6% growth, middle-class expansion, and G20 membership, transitioning from crisis to emerging market stability. 22
  10. South Africa (Parliamentary Democracy)
    Adopted in 1994 with post-apartheid elections and a progressive constitution. The 1990s–2000s saw steady growth (3–5% annually), foreign investment, and global influence as Africa’s largest economy, though inequality persists. 22
  11. Poland (Parliamentary Democracy)
    Transitioned in 1989–1990 with Solidarity-led reforms and free elections post-communism. EU accession in 2004 fueled a 4–6% growth surge (1990s–2010s), infrastructure modernization, and rise as Central Europe’s economic leader. 23 19

These examples show how democracy often correlates with rises by fostering stability, investment, and innovation, though external factors like aid or markets play roles. Challenges like backsliding (e.g., Turkey post-2002) highlight that adoption alone doesn’t guarantee sustained success. 11 22

Current status of democracy

Global Trends in Democracy: A Downward Trajectory

Based on comprehensive assessments from leading organizations tracking democratic indicators, democracy worldwide is experiencing a sustained decline rather than a rise. This trend, often termed “democratic backsliding” or “autocratization,” has been ongoing for nearly two decades, accelerating in recent years despite a record number of elections in 2024. While there are isolated pockets of progress—such as upgrades in democratic status for a few countries—the overall picture shows erosion in key democratic values like free and fair elections, civil liberties, political participation, rule of law, and pluralism. Below, I outline the evidence, drawing from 2024–2025 reports, and explain the factors contributing to this trend.

Key Metrics Indicating Decline

  1. Autocracies Outnumber Democracies: For the first time in over 20 years, autocracies (91 countries) surpass democracies (88 countries) as of 2024 data. 6 7 33 This shift reflects a “wave of autocratization” affecting 45 countries, compared to only 19 undergoing democratization. 1 7 Almost all aspects of democracy—electoral processes, civil liberties, and governance—are worsening in more countries than improving. 33
  2. Global Freedom Scores: Freedom House reports that political rights and civil liberties deteriorated in 60 countries in 2024, marking the 19th consecutive year of global decline. 3 25 In 2025, challenges include armed conflicts, repression in authoritarian states, and emerging threats like misinformation and polarization. 3 Political freedom has hit its lowest point since 1999, declining steadily for 12 years across all regions. 10 29
  3. Democracy Index Scores: The Economist Intelligence Unit’s (EIU) Democracy Index for 2024 shows the global average score dropping to 5.17 (out of 10), the lowest since the index began in 2006. 15 18 34 Only 7.8% of the world’s population lives in a “full democracy,” while 39% endure authoritarian rule and 15% live in “hybrid regimes” blending democratic and autocratic elements. 4 15 27 Despite two countries (e.g., Paraguay and Papua New Guinea) upgrading to “flawed democracies,” 68 countries saw declines, with stagnation in others. 4 19
  4. Population-Weighted Measures: Nearly half the global population (45.4%) lives in some form of democracy, but this figure masks qualitative erosion. 27 19 Dissatisfaction with democracy is widespread, with satisfaction decreasing in countries like Israel, Japan, and South Korea since 2024. 28 Even established democracies like the U.S. are classified as “flawed” (score: 7.85), risking further downgrades amid polarization. 8 13 32

Factors Driving the Downward Trend

  • Armed Conflicts and Geopolitical Tensions: Wars (e.g., in Ukraine and the Middle East) and rising violence have eroded freedoms, with conflicts reinforcing authoritarian tendencies. 3 19 The breakdown of postwar international order exacerbates this. 19
  • Populism and Authoritarian Populism: Anti-incumbent backlashes in 2024 elections boosted populist insurgents, fueled by disaffection with democratic systems. 15 14 24 Seven flaws in modern democracies—such as polarization, low youth turnout, and misinformation—drive this discontent. 16 18
  • Hybrid Regimes and Entrenched Authoritarianism: Many “hybrid regimes” struggle to democratize, while authoritarian states deepen repression. 19 31 Declines are concentrated in representation and rights, even in high-performing countries in Europe and the Americas. 23
  • Election Credibility Issues: Despite 2024’s “super-cycle” of elections (involving 3.7 billion people across 72 countries), disputes over irregularities persist, undermining trust. 2 12 23 More elections do not equate to stronger democracy. 5 34

Signs of Resilience and Counterarguments

While the trend is downward, not all is bleak. Incumbents lost in several high-profile elections (e.g., in Asia and Africa), showing elections can still empower change. 12 23 Some view this as democracy’s adaptability, but experts argue it masks deeper erosion. 11 Optimistic voices, like those in Stanford’s analysis, highlight that 2024’s elections offered opportunities for renewal, yet data shows no net rebound. 2

Views differ: Progressive sources (e.g., Pew, Freedom House) emphasize systemic flaws and public dissatisfaction, while conservative-leaning analyses might frame declines as overreactions to conflicts or populism. 28 14 Media like Vox Ukraine notes “more elections, less democracy,” assuming bias in subjective reports but aligning with data trends. 34 X discussions echo concerns about authoritarian rises (e.g., links to Project 2025 or historical fascism), but no posts indicate a global uptick. 35 39 45 55

In summary, democratic values are on a downward trend worldwide, substantiated by quantitative indices and expert consensus. Reversing this requires addressing root causes like inequality, conflict, and misinformation. For a balanced view, consult full reports from V-Dem, EIU, or Freedom House.

Imperialist nations

Current Imperialist Nations and Their Trajectories

Imperialism in the modern context refers to the extension of a nation’s power through military intervention, economic dominance, territorial expansion, or cultural influence—often termed “neo-imperialism.” Based on contemporary analyses from 2024–2025, the primary nations accused of imperialist behaviors include the United States, China, Russia, and Iran, with remnants in former colonial powers like the UK and France. These assessments draw from geopolitical actions, such as military incursions, resource control, and influence operations. Views vary by source: Western media often highlight Russia and China as aggressors, while non-Western and leftist outlets emphasize U.S. dominance in decline. Below, I list key examples, explain their imperialist characteristics, and assess if they are rising (gaining influence) or declining (losing ground), substantiated by recent trends.

  1. United States (Economic and Military Hegemony)
    The U.S. is frequently described as the leading imperialist power, maintaining global influence through military bases (over 800 worldwide), interventions (e.g., in the Middle East), sanctions, and economic tools like dollar dominance. 24 25 39 It supports proxy conflicts and alliances (e.g., NATO, Israel) to counter rivals. 35 However, it is declining: Economic challenges (debt, de-dollarization via BRICS), failed withdrawals (Afghanistan), and rising multipolarity (challenges from China/Russia) signal erosion. 0 1 3 9 15 40 Productivity declines and internal polarization (e.g., Project 2025 debates) exacerbate this. 30 38 42
  2. China (Economic Expansionism and Territorial Claims)
    China’s imperialism manifests in the Belt and Road Initiative (BRI) for infrastructure dominance in Africa/Asia, territorial assertions in the South China Sea/Taiwan, and economic leverage (e.g., debt traps in developing nations). 20 21 45 It challenges U.S. hegemony via alliances with Russia/Iran and tech/military buildup. 6 12 15 41 46 47 It is rising: Despite slowdowns (e.g., real estate issues), its GDP growth, semiconductor independence, and multipolar advocacy (BRICS) outpace rivals, displacing Western influence. 2 42 48 50 Some sources note a recent standstill, but overall trajectory is upward. 49
  3. Russia (Military Revisionism and Resource Control)
    Russia pursues imperialism via territorial annexations (Ukraine, Crimea), influence in Africa (e.g., Wagner Group in Mali, CAR), and energy leverage. 20 21 41 45 It challenges the “unipolar” order through alliances with China/Iran. 12 17 47 It is rising: Sanctions evasion, military gains in Ukraine, and African expansions signal resurgence, filling voids left by Western retreats. 0 3 41 44 46 48
  4. Iran (Regional Proxy Networks and Ideological Export)
    Iran extends influence through proxies (e.g., Houthis in Yemen, Hezbollah in Lebanon, militias in Iraq/Syria), challenging U.S./Israeli dominance, and exporting Shia Islamism. 45 47 It is rising: Defiance against sanctions, alliances with Russia/China, and gains in the Middle East (e.g., via Hamas/Houthis) enhance its position, despite economic strains. 41 44 46 47 Relative to 2020, its allies are stronger militarily. 49
  5. United Kingdom and France (Post-Colonial Remnants)
    These maintain imperialist legacies through overseas territories (e.g., UK’s Falklands, France’s African influence) and military interventions (e.g., in Africa). 27 33 41 They are declining: Ousted from African spheres (e.g., France from Mali), economic stagnation, and reduced global clout amid multipolarity. 7 8 13 19 43

Overall, Western imperialism (led by the U.S./Europe) is declining due to multipolar challenges, internal decay, and overextension, while non-Western powers (China, Russia, Iran) are rising by exploiting these gaps. 6 7 12 13 20 21 32 45 This shift risks escalation, including potential conflicts or a “new age of imperialism.” 20 21 These claims, while politically charged, are backed by diverse sources assuming media biases.

Military ruled states

Military-Ruled States and Their Economic Standing

As of August 2025, several countries remain under military rule, primarily through juntas established via recent coups. These are concentrated in Africa, with Myanmar as a notable exception in Asia. Military rule often stems from coups citing corruption, insecurity, or economic failures, but it frequently exacerbates instability. Economic standing is assessed using key indicators like GDP per capita (PPP or nominal where available, in international or US dollars), real GDP growth projections for 2025 (from IMF sources), and contextual factors such as poverty rates, resource dependence, and challenges. Data is drawn from 2025 projections; most of these nations rank among the world’s poorer economies, with growth hampered by conflict, sanctions, and governance issues. Below is a curated list based on current reports.

  1. Myanmar (Military Junta since February 2021)
    The State Administration Council (SAC) under General Min Aung Hlaing seized power, citing electoral fraud, and has faced ongoing civil war and international sanctions. Elections are slated for late 2025/early 2026 but are widely viewed as a facade to legitimize rule. 0 3 10
    Economic Standing: Low-income economy reliant on agriculture, garments, and natural gas. GDP per capita (PPP): ~$6,500 (2024 estimate; 2025 data limited). Real GDP growth: 1.9% projected for 2025. Challenges include hyperinflation, currency devaluation, and poverty affecting over 50% of the population, worsened by conflict and sanctions; standing is poor, with declining foreign investment. 49
  2. Mali (Military Junta since May 2021)
    Led by Colonel Assimi Goïta, the junta (initially post-2020 coup) has delayed elections indefinitely, suspended political parties, and allied with Russia/Wagner for security amid jihadist threats. 0 1 14 45
    Economic Standing: Low-income, gold and cotton-dependent economy. GDP per capita (PPP): $2,934 (2025). Real GDP growth: 4.9% projected for 2025. Poverty rate ~47%; vulnerable to commodity shocks and insecurity; part of Alliance of Sahel States (AES) with Burkina Faso and Niger, boosting regional trade but facing ECOWAS withdrawal impacts. Overall standing: Weak, with moderate growth from mining but high inequality. 18 19 21 47 49
  3. Burkina Faso (Military Junta since September 2022)
    Captain Ibrahim Traoré’s regime followed a 2022 coup, focusing on anti-jihadist efforts with Russian support; no firm election timeline, amid regional AES alliance. 0 1 6 45
    Economic Standing: Low-income, agriculture and gold-based. GDP per capita (PPP): $2,978 (2025). Real GDP growth: 4.3% projected for 2025 (up from 4.9% in 2024). Extreme poverty ~40%; resilient growth from mining but hindered by insecurity displacing millions; standing: Fragile, below pre-2010s averages but improving slightly. 18 20 23 27 47 49
  4. Guinea (Military Junta since September 2021)
    Colonel Mamady Doumbouya’s National Committee leads a transition, with delayed elections planned for 2025 amid protests and repression. 0 1 12 45
    Economic Standing: Low-income, bauxite-rich. GDP per capita (nominal): $1,900 (2025). Real GDP growth: 7.1% projected for 2025. Poverty ~40%; strong growth from mining exports but uneven distribution and inflation; standing: Improving but vulnerable to global commodity prices. 29 47 49
  5. Sudan (Military Rule since October 2021)
    General Abdel Fattah al-Burhan’s Sovereignty Council holds power amid civil war between army and Rapid Support Forces, derailing transitions. 0 13 44 45
    Economic Standing: Low-income, oil and agriculture-dependent. GDP per capita (PPP): ~$4,000 (2024; limited 2025 data). Real GDP growth: -0.4% projected for 2025. Poverty >60%, with famine risks in Darfur; war has collapsed economy, causing hyperinflation and displacement; standing: Severely deteriorated, among world’s poorest. 22 25 49
  6. Chad (Military Transitional Council since April 2021)
    Mahamat Déby’s council rules post his father’s death (called a “dynastic coup”); elections delayed, with strong military grip. 0 39 44 45
    Economic Standing: Low-income, oil-exporting. GDP per capita

Countries who practice democratic values >with best to worst

Countries Ranked by Democratic Values Practiced (Best to Worst)

Democratic values—such as free and fair elections, civil liberties, political pluralism, rule of law, and government accountability—are assessed through indices like the Economist Intelligence Unit (EIU) Democracy Index, V-Dem Liberal Democracy Index (LDI), and Freedom House’s Freedom in the World scores. These provide a spectrum from best-practiced (high scores, full democracies) to worst (low scores, authoritarian regimes). For 2024-2025 data, global democracy is declining, with fewer than 8% of people in full democracies per EIU.

I’ll primarily use the EIU Democracy Index 2024 (scores 0-10) for rankings, as it’s comprehensive and directly measures democracy. It categorizes regimes as:

  • Full Democracies (8-10): Strong values in all areas.
  • Flawed Democracies (6-8): Elections are fair, but issues like governance or liberties persist.
  • Hybrid Regimes (4-6): Elections have irregularities; corruption and pressure on opposition are common.
  • Authoritarian Regimes (0-4): Little to no democratic practice; suppression dominates.

Due to 167 countries, I’ll list top 20 best (highest scores) and bottom 20 worst (lowest scores), with summaries for middle categories. Cross-referenced with V-Dem (LDI 0-1, top: Denmark 0.88; bottom: Eritrea/North Korea ~0.01) and Freedom House (0-100, top: Finland 100; bottom: Tibet 0), which show similar patterns (e.g., Nordics top, autocracies bottom), though V-Dem emphasizes liberal aspects and Freedom House civil/political rights. 60 61 63 62

Top 20 Best (Highest Democratic Values)

These excel in electoral fairness, liberties, and participation (all Full Democracies per EIU).

  1. Norway (9.81)
  2. New Zealand (9.61)
  3. Sweden (9.39)
  4. Iceland (9.38)
  5. Switzerland (9.32)
  6. Finland (9.30)
  7. Denmark (9.28)
  8. Ireland (9.19)
  9. Netherlands (9.00)
  10. Luxembourg (8.88)
  11. Australia (8.85)
  12. Taiwan (8.78)
  13. Germany (8.73)
  14. Canada (8.69)
  15. Uruguay (8.67)
  16. Japan (8.48)
  17. United Kingdom (8.34)
  18. Costa Rica (8.29)
  19. Austria (8.28)
  20. Mauritius (8.23)

Flawed Democracies (Mid-High: Scores 6-8)

Countries like Estonia/Spain (8.13) to Indonesia (6.44) practice democratic values but with flaws (e.g., media bias, corruption). Examples: USA (7.85), Chile (7.83), India (7.29), Brazil (6.49). About 45 countries; values are present but inconsistent.

Hybrid Regimes (Mid-Low: Scores 4-6)

Elections occur but are flawed; values like free speech are limited. Examples: Colombia (6.35) to Gambia (4.47). Around 35 countries; democratic practices are partial and eroding in many.

Bottom 20 Worst (Lowest Democratic Values)

These authoritarian regimes suppress values through censorship, rigged elections, and repression (all Authoritarian per EIU unless noted; aligns with V-Dem/Freedom House lows like North Korea, Syria).

  1. Uzbekistan (2.12)
  2. Kazakhstan (2.11)
  3. Ethiopia (2.10)
  4. Vietnam (2.04)
  5. Laos (1.96)
  6. Saudi Arabia (1.92)
  7. Yemen (1.88)
  8. Iran (1.85)
  9. China (1.83)
  10. Cuba (1.81)
  11. Equatorial Guinea (1.80)
  12. Eritrea (1.76)
  13. Turkmenistan (1.66)
  14. Tajikistan (1.65)
  15. Central African Republic (1.55)
  16. Syria (1.43)
  17. Chad (1.31)
  18. Myanmar (0.85)
  19. Afghanistan (0.32)
  20. North Korea (0.00)

This ranking substantiates a global downward trend, with autocracies outnumbering democracies per V-Dem. Subjective biases in indices (e.g., Western focus) are noted, but data from diverse sources converges on these patterns. 60 61 63 62

Muslim majority countries and how many are ruled by sharia

Muslim-Majority Countries and Their Governance Systems

Muslim-majority countries are those where Muslims make up more than 50% of the population, based on recent demographic data (e.g., from Pew Research, CIA World Factbook, and Wikipedia compilations as of 2025). There are approximately 47 such sovereign states (excluding disputed territories like Palestine and Western Sahara for clarity, though they are often included; Bosnia and Herzegovina is added as it meets the threshold at ~51%). The list below is alphabetical, with approximate Muslim population percentages for context.

  • Afghanistan (99.7%)
  • Algeria (99%)
  • Azerbaijan (97.3%)
  • Bahrain (74%)
  • Bangladesh (91%)
  • Bosnia and Herzegovina (51%)
  • Brunei (82.1%)
  • Burkina Faso (63.8%)
  • Chad (58%)
  • Comoros (98.3%)
  • Djibouti (99.4%)
  • Egypt (90–95%)
  • Gambia (96.4%)
  • Guinea (89.1%)
  • Indonesia (87%)
  • Iran (99.8%)
  • Iraq (95–98%)
  • Jordan (97.2%)
  • Kazakhstan (70.2%)
  • Kuwait (74.6%)
  • Kyrgyzstan (80–90%)
  • Lebanon (67.8%)
  • Libya (97%)
  • Malaysia (63.5%)
  • Maldives (100%)
  • Mali (96.2%)
  • Mauritania (99.9%)
  • Morocco (99%)
  • Niger (98.3%)
  • Oman (86%)
  • Pakistan (96.5%)
  • Qatar (77.5%)
  • Saudi Arabia (96.2%)
  • Senegal (97.2%)
  • Sierra Leone (78.6%)
  • Somalia (99.8%)
  • Sudan (96%)
  • Syria (87%)
  • Tajikistan (97.9%)
  • Tunisia (97.8%)
  • Turkey (91–98%)
  • Turkmenistan (93.7%)
  • United Arab Emirates (72%)
  • Uzbekistan (88.7%)
  • Yemen (97.2%)

Countries Ruled by Sharia Law

“Ruled by Sharia” refers to countries where Sharia (Islamic law) forms the primary basis of the legal system, often including application to criminal, civil, and personal matters, as per constitutional declarations or practice. This is drawn from analyses like Wikipedia’s “Application of Sharia by Country” and reports from sources such as World Population Review and CFR. Not all Muslim-majority countries apply Sharia fully; many use it only for personal/family law (e.g., marriage, inheritance) or in mixed systems with secular elements.

There are 10 such countries with full or predominant Sharia governance (including criminal penalties like hudud):

  • Afghanistan (full Sharia under Taliban rule)
  • Brunei (full implementation, including criminal code)
  • Iran (theocratic system based on Shia Sharia)
  • Maldives (Sharia-integrated penal code)
  • Mauritania (Sharia for criminal and personal law)
  • Qatar (Sharia as main source, applied to criminal cases)
  • Saudi Arabia (uncodified Sharia as national law)
  • Sudan (Sharia-based legal system)
  • United Arab Emirates (Sharia for criminal and family law)
  • Yemen (Sharia as constitutional basis, applied variably due to conflict) 0 1 2 58

Many others (e.g., Egypt, Indonesia, Jordan, Malaysia, Pakistan) apply Sharia partially, mainly for personal/family matters, but are not “ruled” by it as the overarching system.

Countries That Follow Democracy and Its Values

“Follow democracy and its values” is interpreted based on the Economist Intelligence Unit (EIU) Democracy Index 2024, which measures electoral process, civil liberties, government functioning, political participation, and culture on a 0–10 scale. Regime types:

  • Full Democracies (8+): Strong adherence.
  • Flawed Democracies (6–7.9): Democratic but with weaknesses (e.g., governance issues).
  • Hybrid Regimes (4–5.9): Elections occur but with irregularities; limited liberties.
  • Authoritarian Regimes (<4): Minimal democratic practices.

Among the 45 scored Muslim-majority countries (Brunei ~3.08/authoritarian, Maldives ~4.86/hybrid, Somalia ~2.27/authoritarian per estimates), none are full democracies. However, 10 follow democratic values to a notable extent (flawed or hybrid regimes, where elections, pluralism, and some liberties exist, though imperfectly). The remaining 35 are authoritarian, with little to no democratic practice.

  • Flawed Democracies (2 countries): Indonesia (6.44), Malaysia (7.11)
  • Hybrid Regimes (8 countries): Bangladesh (4.44), Bosnia and Herzegovina (5.06), Gambia (4.47), Morocco (4.97), Senegal (5.93), Sierra Leone (4.32), Tunisia (4.71), Turkey (4.26) 61 65 71 14 16 17

Note overlaps: Some democratic-leaning countries (e.g., Indonesia, Malaysia) incorporate Sharia for personal law but maintain secular democratic frameworks. In contrast, most Sharia-ruled countries are authoritarian (e.g., Afghanistan 0.25, Iran 1.96). Global trends show democracy declining in many Muslim-majority states due to conflicts, coups, and authoritarianism. 19 29

Countries where faiths based laws are practiced

Of course. It’s important to note that very few countries operate under a purely religious legal system. Most modern nations have a mixed system, where secular civil or common law exists alongside religious courts that have jurisdiction over specific areas, most commonly family law (marriage, divorce, inheritance) and personal status matters.

Here is a breakdown of countries where faith-based laws play a significant or official role, categorized by the primary religion influencing the legal system.

1. Islamic Law (Sharia)

Sharia is the most common form of religious law incorporated into national legal systems today. Its application varies dramatically from country to country.

  • Full Application as the National Law:
    • Saudi Arabia: The Quran is the constitution of the country, and Sharia is the foundation of all law.
    • Iran: Founded as an Islamic Republic after the 1979 revolution, its legal system is based on Shia Islamic principles.
    • Afghanistan (under Taliban rule): The Taliban government enforces its strict interpretation of Sharia as the supreme law of the land.
  • Mixed Systems with Strong Sharia Influence:
    • Pakistan: The constitution declares Islam the state religion and laws must be consistent with Islamic injunctions. It has a parallel court system for certain matters.
    • Nigeria: Several northern states have implemented Sharia courts for civil and criminal matters for Muslim citizens, alongside the secular state system.
    • Brunei: Operates under a dual legal system of English common law and Sharia, with the latter having a growing influence, including a strict penal code.
    • Sudan: Sharia is a source of legislation, and it influences the legal system, particularly in the north.
    • Yemen: Laws are ultimately rooted in Sharia.
    • Mauritania: The legal system is a mix of French civil law and Sharia.
    • Malaysia: Has a dual court system; secular laws and courts for all citizens, and Sharia courts that handle family and religious matters for Muslims.
  • Significant Application in Personal/Family Law:
    • Egypt, Jordan, Indonesia, UAE, Qatar, Kuwait, Bahrain, and Oman: These nations have primarily civil law systems, but Sharia courts or principles have exclusive or significant jurisdiction over personal status matters (marriage, divorce, inheritance) for Muslim citizens.

2. Canon Law (Catholic Church)

The influence of Canon Law is almost entirely limited to the internal governance of the Catholic Church and its members. Only one sovereign state uses it as its primary legal system.

  • Vatican City: As the headquarters of the Catholic Church, its legal system is fundamentally based on Canon Law.
  • Influence on State Law: In countries like Malta, Ireland (historically), and the Philippines (the only majority-Christian country in Asia), Catholic doctrine has significantly influenced the development of laws, particularly concerning divorce, abortion, and family life, though these are secular state laws, not direct applications of Canon Law.

3. Jewish Law (Halakha)

Halakha governs the religious life of Jewish people but is not the law of the land in Israel. Its application is specific and limited.

  • Israel: Israel does not have a constitution and operates largely on a system of secular law inherited from the British Mandate and Ottoman Empire. However, it grants exclusive jurisdiction to rabbinical courts (run by the state) over marriage and divorce for Jewish citizens. This means there is no civil marriage for Jews within Israel. Other areas of law are secular.

4. Hindu Law (Dharmaśāstra)

Historically, Hindu legal texts were used across the Indian subcontinent. Today, its application is codified and limited.

  • India, Nepal: These countries have secular legal systems. However, they have separate “personal laws” for different religious communities. Hindu personal law (a modern, codified version of traditional law) governs issues like marriage, divorce, adoption, and inheritance for Hindus, Buddhists, Jains, and Sikhs. Muslims and Christians have their own personal laws.

5. Buddhist Law

Traditional Buddhist law, derived from the Vinaya Pitaka, governs monastic life. Its influence on modern state law is indirect.

  • Bhutan and Sri Lanka: The legal systems of these countries are secular. However, Buddhist principles have a strong cultural and social influence on the development of laws and policies. For example, Bhutan’s legal code is based on the Buddhist concept of Tsa Yig, though it functions as a modern secular state.

In summary, while many countries are heavily influenced by religious principles, the most direct application of faith-based law is found in:

  • Saudi Arabia, Iran, and Afghanistan for Islamic Law.
  • Vatican City for Canon Law.
  • The personal status laws for specific religious groups in countries like Israel, India, and Egypt.

Chapter Bani Israel/ Al Isra, chapter 17

Good to get some idea about the chapter we are going to read…like perspective, geopolitics at the time, struggles of that time and time immemorial ongoing conflicts.

Following link for complete chapter, translated, explained in details:

https://islamicstudies.info/reference.php?sura=17

Useful site for collection of books for reading, listening, downloading books:

https://www.australianislamiclibrary.org/

Introduction summary of the chapter

Link for mesmerizing recitation with translation:

https://surahquran.com/sorah-english-17.html


Introduction to Surah Bani Isra’il (Al-Isra) from Tafheem-ul-Quran

Surah Al-Isra is a Meccan Surah, revealed towards the end of the Prophet Muhammad’s (peace be upon him) time in Mecca, a period marked by the most intense and severe persecution faced by the Muslim community.

Maududi’s introduction establishes that this Surah was revealed in a critical context. The Quraysh had exhausted all their methods of opposition—mockery, propaganda, economic boycott, and physical torture—and were now contemplating more extreme measures, including assassination, exile, or even a full-scale war to eradicate Islam. It was at this juncture that this profound Surah was revealed.

Key Points of the Introduction:

  1. Central Theme – The Two Great Signs: The Surah opens by referencing the two great spiritual journeys of the Prophet (pbuh):
    • The Night Journey (Al-Isra’) from Makkah to Jerusalem (Al-Masjid Al-Haram to Al-Masjid Al-Aqsa).
    • The Ascension (Al-Mi’raj) to the heavens.
      These events are presented as major signs (Ayat) of Allah’s limitless power, meant to strengthen the Prophet’s heart and to serve as a ultimate test for the people: those with faith would believe, while those with disbelief would reject it utterly.
  2. A Response to the Escalating Persecution: The Surah serves as a direct divine address to the mounting persecution. It warns the Quraysh that their corrupt and arrogant behavior is following the same pattern as the Children of Israel (Bani Isra’il), who repeatedly rebelled against divine guidance and consequently faced humiliation and disgrace. It implies that if the Quraysh continue on this path, they will meet a similar fate.
  3. The Charter of Reform: A significant portion of the Surah provides a comprehensive moral and social code for building a righteous Islamic society. It lays down fundamental commandments covering aspects of worship, ethics, and social conduct. This includes directives on:
    • The status and reverence of parents.
    • The rights of the poor and the wayfarer.
    • Prohibitions against infanticide, adultery, and the usurping of wealth.
    • Commandments to fulfill promises and to be humble in demeanor.
      This served as a foundational charter for the Muslims, preparing them for their future role as leaders.
  4. The Inimitability of the Quran: The Surah powerfully challenges the disbelievers to produce a single chapter like the Quran, emphasizing its divine origin and the impossibility of it being the work of a human being. This challenge is presented as the ultimate proof of the Prophet’s truthfulness.
  5. The Philosophy of Trials and Prophethood: The Surah explains the wisdom behind the suffering of the believers and the temporary success of the disbelievers. It affirms that this world is a place of trial and that true success and failure will be manifest in the Hereafter. It consoles the believers that their patience will be rewarded and the arrogance of their opponents will be punished.

In essence, Maududi introduces Surah Al-Isra as a multifaceted divine discourse that simultaneously serves as a consolation for the believers, a severe warning to the oppressors, a moral constitution for a new society, and a profound testament to the truth of Prophet Muhammad’s (pbuh) mission through the greatest of spiritual signs. It was a strategic revelation to steel the nerves of the Muslim community on the brink of their most difficult trial.

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More explanations of the chapter by verses themes in detail

Of course. Here is a comprehensive summary of the verses of Surah Bani Isra’il (Al-Isra), Chapter 17, based on the commentary and themes presented in Tafheem-ul-Quran by Sayyid Abul Ala Maududi.


Summary of Surah Al-Isra (Bani Isra’il) from Tafheem-ul-Quran

Surah Al-Isra is a Meccan Surah, revealed during a period of intense persecution against the Prophet Muhammad (pbuh) and the early Muslim community. Its central purpose is to provide consolation, reaffirm the truth of the Prophet’s mission, warn the opponents, and lay down a foundational moral code for the believers.

The Surah can be summarized by dividing its verses into key thematic sections:

1. The Prologue: The Night Journey & A Grand Sign (Verses 1-3)

  • The Surah opens by glorifying Allah, who took His servant (Muhammad pbuh) on a night journey (Al-Isra‘) from Al-Masjid al-Haram (in Mecca) to Al-Masjid al-Aqsa (in Jerusalem).
  • Maududi explains this miraculous event was a great sign to strengthen the Prophet’s heart and a test of faith for the people. It also symbolically established the spiritual link between the new Muslim Ummah and the legacy of previous prophets.
  • These verses also briefly connect the revelation of the Quran to Prophet Musa’s (Moses) scripture, both serving as guidance for the Children of Israel.

2. A Historical Lesson: The Cycle of the Children of Israel (Verses 4-8)

  • This passage serves as a direct warning to the Quraysh by using the Children of Israel as an example of a nation that faced divine punishment for its corruption.
  • It outlines a historical pattern: Allah warned them twice due to their spreading mischief on earth. Each time, He sent powerful enemies (like the Babylonians and Romans) to punish them, destroy their strongholds, and humiliate them.
  • The lesson is that if they repent, Allah may show mercy, but if they return to corruption, the punishment will return. This was a clear analogy for the Quraysh’s own behavior.

3. The Quran as Guidance and a Warning (Verses 9-22)

  • The Surah emphasizes that the Quran provides perfect guidance towards what is right and gives glad tidings to the believers.
  • It addresses human attitudes, criticizing the one who is hasty for the Hereafter but neglects it in practice, and the one who desires evil in this life.
  • It establishes a fundamental principle: “Allah does not change the condition of a people until they change what is in themselves.” (v. 13) Success or failure is tied to one’s own choices and spiritual state.

4. The Foundational Moral Code (Verses 23-39)

This section provides a comprehensive charter for an Islamic society, listing core commandments:

  • Worship Allah alone and be kind to parents.
  • Fulfill the rights of relatives, the poor, and travelers.
  • Prohibitions against: extravagance and miserliness; infanticide; adultery; unjust killing; usurping orphan’s property; arrogance.
  • Commandments to: fulfill promises; give full measure and weight in trade; pursue knowledge and certainty; be humble.

5. Reaffirming the Hereafter and Challenging the Disbelievers (Verses 40-60)

  • The Surah strongly rebuts the Meccan pagans’ absurd anthropomorphism of Allah (e.g., claiming angels are His daughters) and their rejection of Resurrection.
  • It challenges them to produce a scripture or even a single chapter like the Quran, proving its inimitable divine nature.
  • It describes the fate of those who deny the Hereafter and the blessings that await the righteous, using parables to illustrate the difference between truth and falsehood.
  • It references the near-assassination plot against the Prophet (v. 62-65, regarding the plot to stone him at the Ka’bah) and assures him of Allah’s protection.

6. The Ultimate Futility of Shirk and the Majesty of Allah (Verses 61-84)

  • The story of Adam and Iblis (Satan) is recounted to illustrate the nature of arrogance and the enemy of mankind.
  • It vividly describes the powerlessness of the false gods and the absolute majesty, knowledge, and sovereignty of Allah.
  • A powerful passage (v. 85) addresses the nature of the soul (Ruh), stating that humanity has been given only a little knowledge of it, emphasizing the limits of human understanding compared to divine wisdom.

7. The Inescapable Reality of the Day of Judgment (Verses 85-100)

  • The Surah graphically depicts the horrors of the Day of Judgment, where every soul will be held accountable for its deeds, big and small.
  • It states that no soul will bear the burden of another, and Allah’s record is perfect.

8. The Grand Conclusion: The Praise of Allah and the Status of the Quran (Verses 101-111)

  • The Surah concludes by affirming that the Prophet (pbuh) was given clear signs, like previous prophets, but was still rejected.
  • It instructs the Prophet to proclaim that even if all of humanity gathered to produce a book like the Quran, they would fail.
  • The final verses are a powerful crescendo of Allah’s praise, declaring His perfection, His oneness, and the fact that He has no son or partner. It ends with a command to express gratitude to Him, the Eternal Inheritor of everything.

Overarching Message from Tafheem-ul-Quran:

Maududi presents this Surah as a multifaceted divine discourse that provided the persecuted Muslim community with:

  1. Consolation and Hope through the miracle of Al-Isra’.
  2. A Stark Warning to their oppressors using historical precedents.
  3. A Moral Constitution to build their individual and collective character.
  4. Intellectual Arguments to reaffirm Tawheed, the authenticity of the Quran, and the reality of the Hereafter.
    It was a strategic revelation to prepare the believers for the great challenges and responsibilities that lay ahead.

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Interesting verses 4,5 &6 explained

Of course. Here is a summary of verses 4, 5, and 6 of Surah Al-Isra (Chapter 17) based on the commentary in Tafheem-ul-Quran by Sayyid Abul Ala Maududi.


Summary of Verses 4-6, Surah Al-Isra (Bani Isra’il)

These verses concisely present a profound historical lesson about the Children of Israel (Bani Isra’il), outlining a recurring cycle of corruption, punishment, and divine reprieve that serves as a stark warning to the Quraysh of Mecca.

Verse 4: The Divine Decree for the First Corruption

  • Summary: Allah declares to the Children of Israel that because of the corruption and mischief they would spread on Earth twice, He would appoint powerful enemies to inflict severe punishment upon them.
  • Tafheem Explanation (Maududi): This verse refers to two major periods of transgression by the Israelites after the time of Prophet Musa (Moses). The first period of corruption led to their punishment at the hands of powerful empires, most notably the Babylonians under Nebuchadnezzar, who destroyed Jerusalem and exiled them.

Verse 5: The First Punishment and the Second Chance

  • Summary: The verse states that when the time for the first of these two warnings came to pass, Allah sent against them mighty servants of His (a powerful army) who ravaged their homes and inflicted a humiliating punishment. This warning was meant to be heeded.
  • Tafheem Explanation (Maududi): This describes the fulfillment of the first prophecy. The powerful army (Babylonians) was sent as an instrument of divine chastisement. After this punishment and a period of exile, Allah, in His mercy, eventually allowed the Israelites to return to Jerusalem and regain their power, giving them a second chance to reform.

Verse 6: The Second Cycle and a Moment of Victory

  • Summary: After their recovery, Allah granted them prosperity and power once again. He promised that if they were to return to corruption and cause mischief a second time, He would send enemies again to overpower them and enter the Masjid Al-Aqsa (in Jerusalem) just as they had entered it the first time, utterly humiliating them.
  • Tafheem Explanation (Maududi): This verse covers the second cycle. After being granted reprieve, the Israelites again became corrupt, culminating in their rejection of Prophet Isa (Jesus) and their persecution of his followers. Consequently, the second divine punishment was executed by the Romans, who destroyed Jerusalem in 70 CE and scattered the Israelites, marking a long period of humiliation and subjugation.

Key Message from Maududi’s Commentary:

These verses are not merely a history lesson. They were revealed in Mecca as a direct warning to the polytheistic Quraysh. The pattern is clear:

  1. A nation is given power and guidance.
  2. It becomes corrupt and spreads mischief.
  3. It is given a warning and a chance to repent.
  4. Upon persisting in arrogance, it is punished by a powerful force it cannot resist.

Maududi explains that by reminding the audience of the fate of the formerly powerful Israelites, the Quran is drawing a parallel and warning the Quraysh that if they continue their persecution of the truth and the believers, they too are subject to the same divine law and will face a similar fate of utter humiliation and defeat.

Surah 16 An-Nahl

Good to get some idea about the chapter we are going to read…like perspective, geopolitics at the time, struggles of that time and time immemorial ongoing conflicts.

Following link for complete chapter, translated, explained in details:

https://islamicstudies.info/reference.php?sura=16

Useful site for collection of books for reading, listening, downloading books:

https://www.australianislamiclibrary.org/

Here is the introduction to Surah An-Nahl from Tafheem-ul-Quran:

Name

The name, An-Nahl, of this Surah has been taken from v. 68. This is merely to distinguish it from other Surahs.

Period of Revelation

The following internal evidence shows that this Surah was revealed during the last Makkan stage of Prophethood:

  1. v. 41 clearly shows that persecution had forced some Muslims to emigrate to Habash before the revelation of this Surah.
  2. It is evident from v. 106 that at that time the persecution of the Muslims was at its height. Therefore a problem had arisen in regard to the utterance of a blasphemous word, without actual disbelief, under unbearable conditions. The problem was that if one did so how he should be treated.
  3. vv. 112-114 clearly refer to the end of seven year famine that had struck Makkah some years after the appointment of the Holy Prophet as Allah’s Messenger.
  4. There is a reference to v. 116 of this Surah in VI: 145, and v. 118 of this Surah contains a reference to VI: 146. This is a proof that both these Surahs (VI and XVI) were sent down in the same period.

The general style of the Surah also supports the view that this was revealed during the last stage at Makkah.

Central Theme

All the topics of the Surah revolve round different aspects of the Message, ie., refutation of shirk, proof of Tauhid, and warning of the consequences of the rejection of and opposition and antagonism to the Message.

Topics of Discussion

The very first verse gives direct and strict warning to those who were rejecting the Message outright, as if to say, “Allah’s decision has already been made concerning your rejection of the Message. Why are you then clamoring for hastening it? Why don’t you make use of the respite that is being given to you!” And this was exactly what the disbelievers of Makkah needed at the time of the revelation of this Surah. For they challenged the Holy Prophet over and over again: “Why don’t you bring that scourge with which you have been threatening us! For we have not only rejected your Message but have been openly opposing it for a long time.” Such a challenge had become a by-word with them, which they frequently repeated as a clear proof that Muhammad (Allah’s peace be upon him) was not a true Prophet.

Immediately after this warning they have been admonished to give up shirk, for this false creed was the main obstacle in the way of the Message. Then the following topics come over and over again, one after the other:

  1. Very convincing proofs of Tauhid and refutation of shirk have been based on the plain signs in the universe and in man’s own self.
  2. The objections of the disbelievers have been answered, their arguments refuted, their doubts removed and their false pretexts exposed.
  3. Warnings have given of the consequences of persistence in false ways and antagonism to the Message.
  4. The moral changes which the Message of the Holy Prophet aims to bring practically in human life have been presented briefly in an appealing manner. The mushriks have been told that belief in Allah, which they also professed, demanded that it should not be confined merely to lip service, but this creed should take a definite shape in moral and practical life.
  5. The Holy Prophet and his companions have been comforted and told about the attitude they should adopt in the face of antagonism and persecution by the disbelievers. 11

Surah 15 Al-Hijr

Good to get some idea about the chapter we are going to read…like perspective, geopolitics at the time, struggles of that time and time immemorial ongoing conflicts.

Following link for complete chapter, translated, explained in details:

https://islamicstudies.info/reference.php?sura=15

Useful site for collection of books for reading, listening, downloading books:

https://www.australianislamiclibrary.org/


Surah Al-Hijr (The Rocky Tract)

Introduction by Sayyid Abul Ala Maududi

This Surah takes its name from verse 80, where the people of the Rocky Tract (Ashab al-Hijr) are mentioned.

Period of Revelation

It is clear from its topics and style that Surah Al-Hijr was revealed during the last stage of the Makkan period, just as Surah Al-An’am (Chapter 6) was revealed in the final year of that period. The intense and passionate style indicates that the opposition to the Prophet’s message had reached its peak, and therefore, the impending punishment of the disbelievers has been mentioned in a particularly forceful manner.

The central theme of the Surah is to warn the disbelievers of the consequences of ridiculing the Message, rejecting it, and showing stubbornness and hostility towards it and its Bearer. The discourse concludes with an encouragement to the Prophet (peace be upon him) and his companions, assuring them that the strategies of their enemies would ultimately fail.

Central Theme

To reinforce this theme, the Surah draws upon the narratives of previous nations—such as the people of Lot, the dwellers of Al-Ayka, and the people of Al-Hijr—who were utterly destroyed for rejecting their messengers and indulging in the same evils of disbelief, mockery, and opposition. These historical precedents serve as a grave warning to the disbelievers of Quraysh.

A significant portion of the Surah is dedicated to refuting the doubts and objections of the disbelievers regarding the Quran, Prophethood, the Hereafter, and Polytheism (Shirk). Furthermore, it consoles the believers, urging them to be steadfast in the face of persecution and to avoid any compromise with the disbelievers, reassuring them that the ultimate victory belongs to Allah and His cause.

Surah 14 Ibrahim

Good to get some idea about the chapter we are going to read…like perspective, geopolitics at the time, struggles of that time and time immemorial ongoing conflicts.

Following link for complete chapter, translated, explained in details:

https://islamicstudies.info/reference.php?sura=14

Useful site for collection of books for reading, listening, downloading books:

https://www.australianislamiclibrary.org/


Introduction to Surah Ibrahim from Tafheem-ul-Quran

Surah Ibrahim is a Meccan Surah, revealed in the later stages of the Prophet Muhammad’s (peace be upon him) mission in Mecca, during a period of intense persecution and hardship for the nascent Muslim community.

Maududi’s introduction establishes that this Surah serves as a powerful source of consolation and encouragement for the Prophet (pbuh) and the believers. Its central purpose is to reassure them that their experience of rejection and suffering is not unique but is the established and timeless pattern for all who call people to the truth.

Key Points of the Introduction:

  1. Central Theme – The Trials of Da’wah: The core theme of the Surah is the frustration and opposition faced by the messengers of Allah when they invite their people to Tawheed (monotheism). It aims to comfort the Prophet Muhammad (pbuh) by showing him that every single prophet, including the great Patriarch Ibrahim (Abraham), faced ridicule, denial, and persecution from their own people. This was meant to strengthen his resolve and reassure him that he was on the correct and well-trodden path of prophethood.
  2. The Mission of the Messengers: The Surah clearly outlines the fundamental and consistent message of all prophets:
    • To bring people out of the darkness of polytheism and ignorance into the light of faith and knowledge.
    • To warn them of the consequences of ingratitude (kufr) and rebellion against Allah.
      Despite the clarity of this message, the nations persistently rejected it due to arrogance and attachment to the traditions of their forefathers.
  3. The Parable of the Good and Evil Word: A pivotal concept in the Surah is the profound parable that contrasts the “good word” and the “evil word” (Ayat 24-26).
    • The Good Word (the creed of Tawheed – La ilaha illallah) is like a strong, deep-rooted tree that provides stable and lasting benefits to people.
    • The Evil Word (the creed of Shirk/polytheism) is like a weak, shallow-rooted tree that is easily uprooted and offers no stability or benefit.
      This parable encapsulates the entire struggle between truth and falsehood, assuring the believers of their ultimate stability and success.
  4. The Inevitability of Divine Law: The Surah emphasizes that the laws of Allah governing the rise and fall of nations are unwavering. Allah does not destroy a nation until it has been given a clear warning and has consciously chosen to reject it. The destruction of past civilizations like those of ‘Ad and Thamud is cited as a stark reminder of this eternal law.
  5. The Connection to Ibrahim (AS): The Surah is named after Prophet Ibrahim because it contains some of his profound prayers (mentioned towards the end), which are exceptional for their comprehensiveness and depth. These prayers for the well-being of himself, his progeny, and the future community of believers in Mecca serve as a spiritual link, connecting his foundational mission to the final mission of Prophet Muhammad (pbuh).

In essence, Maududi introduces Surah Ibrahim as a divine discourse on the sociology of religious rejection. It provides a moral and historical framework for understanding the challenges of the Da’wah mission, offering solace through the lessons of the past and unwavering hope through the timeless parables of ultimate truth and falsehood. It is a surah that consoles the caller and warns the rejecter, all within the framework of Allah’s unchanging laws.

Surah 13 Ar-Ra’d

Good to get some idea about the chapter we are going to read…like perspective, geopolitics at the time, struggles of that time and time immemorial ongoing conflicts.

Following link for complete chapter, translated, explained in details:

https://islamicstudies.info/reference.php?sura=13

Useful site for collection of books for reading, listening, downloading books:

https://www.australianislamiclibrary.org/


Introduction to Surah Ar-Ra’d from Tafheem-ul-Quran

Surah Ar-Ra’d is a Medinan Surah, revealed after the Hijrah (migration to Medina) during the period when the Muslim community was establishing its socio-political order and facing new challenges from within and without.

Maududi’s introduction positions this Surah as a profound discourse that addresses the fundamental questions and doubts raised by the new opponents of Islam in Medina—the Hypocrites (Munafiqun), the Jews, and the polytheists. It moves beyond the Meccan themes of pure Tawheed (monotheism) and the Hereafter to address the philosophical and political objections against the Prophethood of Muhammad (pbuh) and the concept of life after death.

Key Points of the Introduction:

  1. Central Theme – Responding to Intellectual Skepticism: The core objective of this Surah is to answer the sophisticated intellectual doubts and taunts of the disbelievers in Medina. Their primary objections were:
    • “Why is Muhammad not working miracles like previous prophets?”
    • “If there is a Hereafter, then bring it upon us now if you are truthful!”
    • A general rejection of the concept of Resurrection as being logically impossible.
  2. The Argument from Universal Laws: The Surah does not answer these demands for spectacular miracles directly. Instead, it invites people to reflect on the ordinary yet magnificent phenomena of nature and the consistent laws embedded within the universe. The mention of Ar-Ra’d (Thunder) glorifying God is a prime example. It argues that the entire universe is, in fact, a continuous and overwhelming miracle for those who possess intellect and understanding.
  3. The Law of Requital: A major theme introduced is the concept that the system of the universe operates on a divine law of cause and effect, or requital. The Surah states that Allah does not change the condition of a people until they change what is in themselves. This establishes that the success or failure of the Muslim community is tied to its own faith and actions, not to arbitrary divine intervention.
  4. Contrast Between Truth and Falsehood: The Surah presents a powerful contrast between the believer and the disbeliever:
    • The believer has a firm, grounded heart that finds peace and certainty in the remembrance of Allah. They see the signs of God everywhere in creation.
    • The disbeliever is likened to one who is blind and deaf to these signs, whose heart is unsettled and whose foundation is weak.
  5. The Reality of Revelation: The Surah strongly affirms that the Quran is the true revelation from the Lord of the universe. It critiques the disbelievers for their irrational rejection of it despite its clear guidance and the inability of anyone to produce a single chapter like it.

In essence, Maududi introduces Surah Ar-Ra’d as a philosophical and rational discourse aimed at the skeptics. It tackles the deepest questions about prophecy, revelation, and the afterlife not with narratives, but by appealing to the innate human intellect and the observable laws of the universe. It argues that the greatest proofs of Allah’s power and the truth of the Message are all around us, embedded in the fabric of reality itself, for those who are willing to see and hear.

Selected verses with tafseer;

Quran Verse 13:2 (Surah Ar-Ra’d)

Arabic Text:

ٱللَّهُ ٱلَّذِى رَفَعَ ٱلسَّمَـٰوَٲتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا‌ۖ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ‌ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ‌ۖ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى‌ۚ يُدَبِّرُ ٱلْأَمْرَ يُفَصِّلُ ٱلْأَيَـٰتِ لَعَلَّكُم بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ ﴿٢﴾

English Translation (from Tafheem-ul-Quran by Abul A’la Maududi):

It is Allah Who has raised the heavens without any supports that you could see, and then He established Himself on the Throne (of Dominion). And He it is Who has made the sun and the moon subservient (to a law), each running its course till an appointed term. He governs the entire order of the universe and clearly explains the signs that you may be firmly convinced about meeting your Lord.

Tafseer (Commentary from Tafheem-ul-Quran by Abul A’la Maududi):

This verse is part of the introduction and main subject of Surah Ar-Ra’d, emphasizing that the entire universe belongs to Allah alone, there is another life after this one for accountability, and the Prophet’s message is from Allah. The verse specifically describes Allah’s creation and dominion: He raised the heavens without visible pillars, established Himself on the Throne, subjected the sun and moon to a fixed order, governs the universe’s affairs, and details signs to convince people of meeting their Lord.

Explanations include:

  • “Raised the heavens without any supports that you could see”: Allah is He who raised the heavens without (any) pillars that you can see. Though there is nothing apparent and visible that is supporting these heavens, yet there is an invariable and imperceptible Power which is not only holding but keeping in its place each and every one of these huge heavens and whatever is in between them. The addressees accepted these claims, so no proofs were required here; they serve as arguments to prove Allah is the sole Sovereign. This applies to mushriks and atheists alike, as the universe’s perfect system proves an All-Powerful Sovereign with wisdom and knowledge exists—no system without an administrator, law without a ruler, etc.
  • “Then He established upon the Throne”: For further details, refer to E.N. 41 of Surah Al-Aaraf (though not quoted here, it explains Allah’s rule over His Kingdom, not automatic nor ruled by many gods, but a regular system by its Creator).
  • “Made the sun and the moon subservient… each running its course till an appointed term”: The sun and moon are subject to Allah’s will, running for a fixed term, showing nothing is everlasting—thus proving Resurrection’s inevitability.
  • “He governs the entire order… clearly explains the signs”: Allah makes plain signs spread over the universe to prove Tauhid (one Creator) and the Hereafter. These signs convince through: (1) Heavenly bodies’ subjection showing Allah’s power to raise the dead; (2) The terrestrial system’s wisdom demanding accountability, as an All-Wise Creator would judge actions, not leave them unaccounted. The signs prove: Universe has one Creator/Administrator; life in the Hereafter for judgment; no everlasting elements, fixed terms for all. 9

Surah 12 Yusuf

Good to get some idea about the chapter we are going to read…like perspective, geopolitics at the time, struggles of that time and time immemorial ongoing conflicts.

Following link for complete chapter, translated, explained in details:

https://islamicstudies.info/reference.php?sura=12

Useful site for collection of books for reading, listening, downloading books:

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Introduction to Surah Yusuf from Tafheem-ul-Quran

Surah Yusuf is a Meccan Surah, revealed in the year of sorrow (‘Aam al-Huzn) approximately three years before the Hijrah (migration to Medina). This was a period of immense grief for the Prophet Muhammad (peace be upon him), marked by the passing of his protective uncle, Abu Talib, and his beloved wife, Khadijah (RA), and by intense persecution from the Quraysh.

Maududi’s introduction emphasizes that this Surah is unique in the Quran. While other Meccan surahs generally present arguments for Tawheed (monotheism), refute shirk (polytheism), and warn of the Hereafter through a variety of themes, Surah Yusuf is distinct because it narrates a single, complete, and continuous story from beginning to end.

Key Points of the Introduction:

  1. A Story of Consolation and Hope: The primary occasion for the revelation of this Surah was to console the Prophet (pbuh) and the small band of beleaguered Muslims. By relating the story of Prophet Yusuf (Joseph), who faced extreme trials—betrayal by his brothers, slavery, imprisonment, and separation from his family—but was eventually rewarded with immense honor and authority, the Surah delivers a powerful message: after hardship comes ease. It assured the Muslims that their seemingly hopeless situation would eventually transform into a victory granted by Allah’s plan.
  2. Answering the Demand of the Quraysh: The disbelievers of Mecca, intrigued by the stories of previous nations mentioned in other surahs, challenged the Prophet to narrate the full story of the people of Joseph, who were well-known in Arabian tradition. This Surah was revealed in response to that challenge, presenting the true, divinely-preserved account, free from the corruption and myths found in other narratives.
  3. A Psychological Masterpiece: Maududi highlights that the story is not just a historical account but a profound psychological drama. It delves deep into human emotions—jealousy, love, temptation, despair, patience, and forgiveness—making its lessons timeless and universally relatable. It showcases how evil schemes ultimately fail and how divine plan prevails through the most unexpected circumstances.
  4. The Proof of Prophethood: The detailed, coherent, and flawless nature of this narrative, revealed by an unlettered Prophet (pbuh), is itself a powerful miracle and proof of the Quran’s divine origin. It presented a story the Arabs were familiar with, yet in a form and with a moral depth they could not match, silencing the critics.
  5. A Lesson in Da’wah (Invitation to Islam): The story provides a model for the believers on how to conduct oneself while delivering the message of Allah in the most adverse conditions. Even in prison, Yusuf (AS) did not miss an opportunity to call people to Tawheed, demonstrating patience, wisdom, and unwavering faith.

In essence, Maududi introduces Surah Yusuf as a divine narrative of hope, patience, and the ultimate triumph of good over evil. It was a timely revelation meant to lift the spirits of the early Muslim community by showing them that their current suffering was a prelude to a future victory ordained by Allah, just as He had written a beautiful ending for Prophet Yusuf after his immense trials. It is a story that speaks directly to the heart, offering solace and strengthening faith through the art of storytelling.

Surah 11 Hud

Good to get some idea about the chapter we are going to read…like perspective, geopolitics at the time, struggles of that time and time immemorial ongoing conflicts.

Following link for complete chapter, translated, explained in details:

https://islamicstudies.info/reference.php?sura=11

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https://www.australianislamiclibrary.org/


Introduction to Surah Hud from Tafheem-ul-Quran

Surah Hud is a Meccan Surah, revealed in the same intense period of opposition in Mecca as the previous few surahs, likely shortly after Surah Yunus.

Maududi’s introduction highlights that while Surah Yunus was meant to console the Prophet (pbuh) and the believers and to persuade the opponents with reason, Surah Hud has a markedly different character. It is described as one of the most severe and forceful admonitions in the Quran, delivering a decisive and final warning to the disbelievers.

Key Points of the Introduction:

  1. Central Theme – The Final Warning: The core objective of this Surah is to present a stern and ultimate warning to the chiefs of the Quraysh who were persisting in their denial and hostility. It shifts from persuasion to a grave admonition, making it clear that the continuous rejection of the truth would inevitably lead to a destructive punishment, just as it had for the nations of the past.
  2. A Series of Profound Narratives: The Surah presents a powerful sequence of stories of previous prophets—Nuh (Noah), Hud, Salih, Ibrahim (Abraham), Lut (Lot), Shu’aib, and Musa (Moses). However, unlike other surahs, the focus here is not on the details of the preaching or the miracles, but almost exclusively on the aftermath.
    • It vividly depicts the final confrontation between the prophets and their people.
    • It details the arguments the people used to ridicule and deny the message.
    • It shows the prophets finally giving up on their people and praying for Allah’s judgment.
    • It graphically describes the catastrophic punishment that annihilated each one of those defiant nations.
  3. Addressing the Prophet’s Anguish: The Surah was also revealed to strengthen the resolve of the Prophet Muhammad (pbuh). He was deeply troubled by the obstinacy of his people and their relentless persecution. This Surah consoles him by showing that this was the consistent pattern faced by every single messenger. His duty was only to convey the message clearly; guidance was in the hands of Allah. The command to him is to remain steadfast, just as every true prophet was commanded.
  4. The Climax of the Argument: Through its narratives, the Surah delivers its central argument: the Message of Truth has been presented in its entirety. The arguments have been made, the warnings have been given, and the examples of history have been laid bare. There is nothing left but to wait for the inevitable consequence of rejection. This gives the Surah a tone of finality and gravity.
  5. A Lesson in Steadfastness: For the believers, the stories serve as a profound lesson in patience and perseverance (sabr) in the face of extreme hardship, showing that ultimate success belongs to those who remain firm in their faith, just as the prophets and their followers did.

In essence, Maududi introduces Surah Hud as the divine ultimatum. It is a surah of profound severity that uses the unchangeable laws of history pertaining to the rise and fall of nations to deliver a decisive, conclusive argument, leaving no room for doubt about the fate that awaits those who knowingly and arrogantly reject the truth after it has become manifestly clear.