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Surah 2 Al-Baqarah, Ayat 104-105

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يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا تَقُوۡلُوۡا رَاعِنَا وَ قُوۡلُوا انۡظُرۡنَا وَاسۡمَعُوۡا ​ؕ وَلِلۡڪٰفِرِيۡنَ عَذَابٌ اَلِيۡمٌ‏ ﴿2:104﴾ مَا يَوَدُّ الَّذِيۡنَ كَفَرُوۡا مِنۡ اَهۡلِ الۡكِتٰبِ وَلَا الۡمُشۡرِكِيۡنَ اَنۡ يُّنَزَّلَ عَلَيۡڪُمۡ مِّنۡ خَيۡرٍ مِّنۡ رَّبِّکُمۡ​ؕ وَاللّٰهُ يَخۡتَصُّ بِرَحۡمَتِهٖ مَنۡ يَّشَآءُ ​ؕ وَاللّٰهُ ذُو الۡفَضۡلِ الۡعَظِيۡمِ‏ ﴿2:105﴾

(2:104) O you who believe!107 Do not say (to the Prophet): Ra’ina (Lend ear to us), but say Unzurna (Favour us with your attention) and pay heed (to him).108 A painful chastisement awaits the unbelievers. (2:105) The unbelievers, be they the People of the Book or those who associate others with Allah in His Divinity, do not wish that any good should be sent down upon you from your Lord. But Allah chooses for His mercy whomsoever He wills. Allah is Lord of Abounding Bounty. 

Notes

107. This and the following verses inform the followers of the Prophet (peace be on him) of the machinations of the Jews against Islam and the Muslims, and dispel any doubts and misgivings they tried to create in their minds. Special attention is paid to the points raised during controversial discussions between Muslims and Jews. It is useful to note here that when the Prophet (peace be on him) arrived in Madina and the message of Islam began to spread the Jews tried to engage Muslims in controversial religious discussions. They raised all kinds of involved and suspicion-provoking problems so as to contaminate the simple and pure-hearted Muslims with the spiritual diseases from which they themselves suffered. Not only that, they resorted to sly and deceptive talk in the presence of the Prophet. 

108. When the Jews visited the Prophet they tried to vent their spite by using ambiguous expressions in their greetings and conversation. They, used words which had double meanings, one innocent and the other offensive. After using quite proper expressions they would then whisper some malicious words. Ostensibly they maintained the decorum of respect and courtesy while sparing no underhand means to insult the Prophet. Later we shall encounter several examples of this kind of behaviour. The particular expression referred to here, and which the Muslims were asked to avoid using since it lent itself to abuse, was employed by the Jews when in conversation with the Prophet, whenever they wanted to request a short pause in which to finish whatever they wanted to say. They, used the expression ra’ina, which meant ‘kindly indulge us’ or ‘ kindly lend ear to us’.

It was possible, however, for the expression to be used with quite a different shade of meaning. In Hebrew, for instance, there is a word similar to it which means: ‘Listen, may you become deaf.’ In the same language it also means arrogant, ignorant and fool. In actual conversation it was also used on occasions when one wanted to say: ‘If you listen to me, 1 will listen to you.’ When it was pronounced with a slight twist of the tongue it turned into ra’ina, meaning ‘our shepherd’. 

It is because of the possibility of the word being used in these different senses that Muslims were asked to avoid it and to use instead the straightforward expression unzurna, meaning ‘kindly favour us with your attention’ or ‘kindly grant us a while to follow (what you are saying)’. This advice was followed by the admonition to listen attentively to what the Prophet said, for the Jews used to ask for the same thing to be repeated merely because they did not pay proper attention to what the Prophet said but instead were engrossed in their own thoughts. If the Muslims were to heed what the Prophet said, they would scarcely need to make such requests.

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Surah 2 Al-Baqarah, Ayat 101-103

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وَلَمَّا جَآءَهُمۡ رَسُوۡلٌ مِّنۡ عِنۡدِ اللّٰهِ مُصَدِّقٌ لِّمَا مَعَهُمۡ نَبَذَ فَرِيۡقٌ مِّنَ الَّذِيۡنَ اُوۡتُوا الۡكِتٰبَۙ کِتٰبَ اللّٰهِ وَرَآءَ ظُهُوۡرِهِمۡ كَاَنَّهُمۡ لَا يَعۡلَمُوۡنَ‏ ﴿2:101﴾وَاتَّبَعُوۡا مَا تَتۡلُوا الشَّيٰطِيۡنُ عَلٰى مُلۡكِ سُلَيۡمٰنَ​​ۚ وَمَا کَفَرَ سُلَيۡمٰنُ وَلٰـكِنَّ الشَّيٰـطِيۡنَ كَفَرُوۡا يُعَلِّمُوۡنَ النَّاسَ السِّحۡرَ وَمَآ اُنۡزِلَ عَلَى الۡمَلَـکَيۡنِ بِبَابِلَ هَارُوۡتَ وَمَارُوۡتَ​ؕ وَمَا يُعَلِّمٰنِ مِنۡ اَحَدٍ حَتّٰى يَقُوۡلَاۤ اِنَّمَا نَحۡنُ فِتۡنَةٌ فَلَا تَكۡفُرۡؕ​ فَيَتَعَلَّمُوۡنَ مِنۡهُمَا مَا يُفَرِّقُوۡنَ بِهٖ بَيۡنَ الۡمَرۡءِ وَ زَوۡجِهٖ​ؕ وَمَا هُمۡ بِضَآرِّيۡنَ بِهٖ مِنۡ اَحَدٍ اِلَّا بِاِذۡنِ اللّٰهِ​ؕ وَيَتَعَلَّمُوۡنَ مَا يَضُرُّهُمۡ وَلَا يَنۡفَعُهُمۡ​ؕ وَلَقَدۡ عَلِمُوۡا لَمَنِ اشۡتَرٰٮهُ مَا لَهٗ فِى الۡاٰخِرَةِ مِنۡ خَلَاقٍ​ؕ وَلَبِئۡسَ مَا شَرَوۡا بِهٖۤ اَنۡفُسَهُمۡ​ؕ لَوۡ کَانُوۡا يَعۡلَمُوۡنَ‏  ﴿2:102﴾ وَلَوۡ اَنَّهُمۡ اٰمَنُوۡا وَاتَّقَوۡا لَمَثُوۡبَةٌ مِّنۡ عِنۡدِ اللّٰهِ خَيۡرٌ ؕ​ لَوۡ كَانُوۡا يَعۡلَمُوۡنَ‏ ﴿2:103﴾

(2:101) And whenever a Messenger from Allah came to them, confirming what they already possessed, a party of those who had been given the Scripture flung the Book of Allah behind their backs as if they knew nothing, (2:102) and then followed what the evil ones falsely attributed to the Kingdom of Solomon104 even though Solomon had never disbelieved; it is the evil ones who disbelieved, teaching people magic. And they followed what had been revealed to the two angels in Babylon – Harut and Marut – although these two (angels) never taught it to anyone without first declaring: “We are merely a means of testing people; so, do not engage in unbelief.”105 And yet they learned from them what might cause division between a man and his wife106. They could not cause harm to anyone except by the leave of Allah, and still they learned what harmed rather than profited them, knowing well that he who bought it will have no share in the World to Come. Evil indeed is what they sold themselves for. Had they but known! (2:103) Had they believed and been God-fearing Allah’s reward would have been better! Had they but known! 

Notes

104. ‘Evil ones’ embraces all evil beings, whether they belong to the human species or to the jinn. Here the reference seems to be to both. 

When moral and material decline set in among the Israelites, they were overwhelmed with slavery and ignorance, with misery and poverty, and with humiliation and decadence. They were thus drained of all high ambitions and increasingly turned to magic, sorcery, witchcraft, charms and amulets. They began to search for facile means such as spells that would spare them hard work and yet ensure the achievement of their desired ends. At this stage they were misled by the evil ones, who made them believe that the mighty kingdom and astonishing power of Solomon were merely due to occult sciences and magical formulae, and that by revealing those they would pass on to them the keys to success. People were so engrossed in such practices that they ignored both the Book of God and anyone who summoned them to truth and righteousness. 

105. There are various opinions on the interpretation of this verse. My own conclusion is that at the time when the whole Israelite nation was chained in slavery and captivity in Babylonia God sent two angels in human form in order to test the Jews. In the same way as angels were sent to the people of Lot in the form of handsome youths see (Quran 11: 69 ff. – Ed.), they were presumably sent to Israel in the form of divines who could work magic and sorcery. These angels at once began working their magical wonders but they warned the people that their presence among them was designed to test their faith, and that they ought not to jeopardize their After-life by the practice of magic. Despite the warning it seems that the Israelites had become so fond of their magical artifices that they continued to resort to talismans and sorcery. 

It should not surprise anyone that angels came down to earth in human form; angels are dutiful servants of God’s kingdom, and are capable of assuming the form appropriate to the specific task they are required to perform at any particular time. Who knows how many angels may be busy performing their duties in our midst even today! 

One might also wonder why angels should teach people magic, which is after all intrinsically evil. In order to understand this we must remember that the nature of their task was no different from that of an undercover policeman who hands over marked currency notes to a corrupt official as a bribe with the aim of ensuring that he is caught red-handed. 

106. This shows that the greatest demand was for magical arts and charms to sow discord between a man and his wife and to procure the eventual seduction of the latter. This was the depth of moral depravity to which these people had fallen. A people cannot sink to a lower level of moral degeneracy than when adulterous affairs become their favourite pastime, and when seducing a married woman is considered a boastful achievement. The matrimonial relationship is, in truth, the very foundation of man’s collective life. The soundness of human civilization depends on the soundness of the relationship between the two sexes. Hence, nothing could be worse than the person who strikes at the very foundations of the structure which supports both him and society as a whole. 

There is a Tradition from the Prophet to the effect that Satan sends his agents on their missions to all parts of the world. On their return these agents report their achievements with each mentioning his own special evil act. But Satan is not completely satisfied with any of them. It is only when an agent reports that he has succeeded in separating a wife from her husband that Satan is filled with joy and embraces him. (Bukhari, ‘Talaq’, 25 – Ed.) In the light of this Tradition it is understandable why the angels who were sent to the Israelites to test them were asked to disclose those magical arts which would lead to separation between a husband and his wife, for the inclination of a people to learn such arts is a sure index of its moral decadence.

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Surah 2 Al-Baqarah, Ayat 99-100

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وَلَقَدۡ اَنۡزَلۡنَآ اِلَيۡكَ اٰيٰتٍۢ بَيِّنٰتٍ​​ۚ وَمَا يَكۡفُرُ بِهَآ اِلَّا الۡفٰسِقُوۡنَ‏ ﴿2:99﴾ اَوَکُلَّمَا عٰهَدُوۡا عَهۡدًا نَّبَذَهٗ فَرِيۡقٌ مِّنۡهُمۡ​ؕ بَلۡ اَكۡثَرُهُمۡ لَا يُؤۡمِنُوۡنَ‏ ﴿2:100﴾

(2:99) We surely sent down to you clear verses that elucidate the Truth, (verses) which only the transgressors reject as false. (2:100) Is it not that every time they made a covenant with Allah a party of them set it aside? The truth is that most of them do not truly believe.

Notes

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Allahs displeasure on pple saying HE begotten a son

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One of the most vivid Quranic passages expressing strong divine disapproval—often interpreted as anger or outrage—toward the idea of attributing a son to God (Allah) is found in Surah Maryam (Chapter 19), verses 88-93. Here’s the English translation:

“They say: ‘The Most Merciful has taken [for Himself] a son.’ You have done an atrocious thing. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation—that they attribute to the Most Merciful a son.

And it is not appropriate for the Most Merciful that He should take a son. There is no one in the heavens and earth but that he comes to the Most Merciful as a servant.”

This passage dramatically illustrates the severity of the claim, portraying the cosmos itself on the verge of destruction in response to such an attribution, emphasizing God’s transcendence and unity. 10

Another relevant verse expressing condemnation is Surah At-Tawbah (Chapter 9), verse 30:

“The Jews say, ‘Ezra is the son of Allah’; and the Christians say, ‘The Messiah is the son of Allah.’ That is their statement from their mouths; they imitate the saying of those who disbelieved before them. May Allah destroy them; how are they deluded?”

This includes a direct curse, highlighting divine rejection of the notion. 0

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Mockery, rejection of FAITH & it’s prophets in history: NOT A NEW TOOL

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In religious texts, particularly the Quran, there are numerous accounts of societies resisting prophets sent to guide them toward monotheism and moral reform. These resistances often took forms like mockery, denial, persecution, or physical avoidance, reflecting a broader theme of humanity’s reluctance to confront uncomfortable truths. Below are some prominent historical examples drawn from Quranic narratives, which align with the metaphorical parallels in discussions of modern-day “denials” of calls to truth.

Resistance to Prophet Noah (Nuh)

In the story of Noah, his people actively resisted his message by plugging their ears and covering themselves to avoid hearing his call to repentance and forgiveness from God. This is explicitly described in Surah Nuh (71:7): “And indeed, every time I invited them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with [great] arrogance.” 2 Noah preached for centuries, but his community mocked him as deluded and continued idol worship, ultimately leading to their destruction in the flood as divine retribution.

General Adversaries for Every Prophet

The Quran states that opposition is a universal pattern: “And thus We have made for every prophet an enemy—devils from mankind and jinn, inspiring to one another decorative speech in delusion” (Surah Al-An’am 6:112). 10 This verse underscores that prophets throughout history faced orchestrated resistance from both human and supernatural forces, often through deceptive arguments or outright hostility to maintain the status quo.

Resistance to Prophet Muhammad

Early Muslims, including the Prophet Muhammad, encountered severe persecution in Mecca from the Quraysh tribe. This included verbal abuse, physical torture of converts, economic boycotts, and assassination attempts. For instance, a three-year social and economic boycott was imposed on the Prophet’s clan (Banu Hashim) and supporters, confining them to a valley where they faced starvation. 19 17 Despite this, the Prophet responded with patience and non-retaliation during the Meccan period, eventually migrating to Medina. Jews and Christians in the region also rejected his prophethood, leading to conflicts like the expulsion of certain tribes for treaty violations. 14

Resistance to Prophet Moses (Musa)

Pharaoh and the Egyptians resisted Moses’ calls to free the Israelites and abandon tyranny. Despite miracles like the staff turning into a serpent and the parting of the sea, Pharaoh accused Moses of sorcery and pursued his people, resulting in his army’s drowning. The Quran highlights this in Surah Al-A’raf (7:103-137), portraying it as arrogance against divine signs.

Resistance to Prophet Jesus (Isa)

Jesus faced rejection from segments of his community, who plotted against him and denied his miracles as magic. The Quran notes in Surah Al-Ma’idah (5:110) how God supported him with signs, yet disbelievers schemed to crucify him (though Muslims believe he was saved and raised to heaven).

Other Patterns of Resistance

  • Prophet Lot (Lut): His people in Sodom ignored warnings against immorality, demanding he cease preaching or face expulsion (Surah Al-A’raf 7:80-84).
  • Prophet Hud: The people of ‘Ad dismissed him as foolish and persisted in idolatry, leading to a destructive windstorm (Surah Hud 11:50-60).
  • Divine “Seals” on Hearts and Ears: In some cases, resistance is described as self-inflicted or divinely reinforced, such as in Surah Al-Kahf (18:57): “And who is more unjust than one who is reminded of the verses of his Lord but turns away from them… We have placed over their hearts coverings, lest they understand it, and in their ears deafness.” 5

These examples illustrate a recurring theme: resistance often stems from attachment to power, tradition, or sin, with consequences depicted as warnings for future generations. In Islamic tradition, such stories emphasize perseverance in faith despite opposition. 13

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Quranic Lessons from Resistances to Prophets

The Quran frequently recounts the resistances faced by prophets—ranging from mockery and persecution to outright hostility—as tests of faith and opportunities for spiritual growth. These narratives serve not just as historical accounts but as timeless lessons for believers on resilience, patience, and divine reliance. Below, I outline key lessons drawn from Quranic verses and prophetic stories, emphasizing how opposition was met with steadfastness and ultimately led to triumph or divine intervention.

1. Patience and Perseverance in the Face of Adversity

Prophets endured prolonged opposition without wavering, teaching that true faith involves steadfastness during trials. For instance, Prophet Nuh (Noah) preached for 950 years amid ridicule and rejection, yet persisted in calling his people to Allah (Quran 29:14; 71:5-7). The lesson is that long-term efforts in faith require enduring mockery or isolation, with divine support ensuring victory, as seen when the flood saved the believers. 11 Similarly, the Holy Prophet Muhammad (peace be upon him) faced the three-year boycott in Shi’b Abi Talib, famine, and personal losses, yet remained resilient without questioning his trials. 10 This underscores that trials like fear, hunger, and loss test believers, but patience brings glad tidings and God’s mercy (Quran 2:155-157). 10

2. Trust in Allah’s Plan and Divine Support

Resistance often highlights that Allah prepares and aids the faithful, turning apparent defeats into victories. Prophet Musa (Moses) survived infancy threats, exile, and confrontations with Pharaoh, where Allah provided miracles like parting the sea (Quran 20:24; 26:63). The lesson: Small trials build resilience for larger battles, and Allah’s help prevails over human opposition. 11 In the case of Prophet Yunus (Jonah), swallowed by a whale amid his trials, his supplication was answered, showing that turning to Allah in despair leads to relief (Quran 21:87-88). 10 Overall, the Quran assures that enemies are permitted for every prophet (Quran 6:112), but divine aid ensures the faithful’s ultimate success.

3. Confronting Falsehood and Upholding Justice

Prophets actively resisted corruption, even against family or society, teaching the importance of exposing idolatry and oppression. Prophet Ibrahim (Abraham) intellectually challenged star-worshippers and physically smashed idols, demonstrating that true change requires direct confrontation (Quran 37:99; 21:51-70). The lesson: Believers must prioritize justice over personal ties, leading to elevated status like becoming “Khalilullah” (Allah’s friend). 11 This extends to peaceful resistance, as the Quran and Sunnah provide blueprints for justice without cruelty, encouraging strategic responses to tyranny. 7

4. The Role of Faith in Building Resilience and Self-Efficacy

Faith empowers believers to resist actively rather than passively, providing tools like purpose, hope, and initiative. The “Ribbiyun” (godly men) fought alongside prophets without faltering, as commemorated after the Battle of Uhud (Quran 3:146: “How many a prophet was there with whom fought many godly men, who fainthearted not… and Allah loveth the steadfast”). This inspires resistance through faith-driven actions, such as education and upholding principles amid oppression. 9 Enslaved Muslims, for example, used prayer, alms, and Quranic literacy to resist slavery. 9 The broader lesson: Faith combats loneliness and despair, enabling problem-solving in any circumstance (Quran 3:173: “Allah is sufficient for us”).

5. Consequences of Rejection and the Call to Repentance

Societies resisting prophets faced divine retribution, serving as warnings for humanity. Prophet Nuh’s people were destroyed by the flood for persistent denial (Quran 11:25-49), while Pharaoh drowned for oppressing Musa and the Israelites (Quran 7:103-137). 10 The lesson: Ignoring truth leads to catastrophe, but repentance and submission bring mercy, as prophets continued calling to good despite opposition.

6. Practical Tools for Modern Resilience

Drawing from prophetic examples, the Quran offers strategies like supplications (duas) for anxiety or oppression (e.g., “Hasbunallahu wa ni’mal wakeel” from Quran 3:173) and balancing activism with self-care, as Prophet Muhammad prioritized rest amid hardships. 11 Contemporary applications include digital outreach against modern “idols” like social media obsession, emphasizing that struggles are prophesied but comebacks are divinely ordained (Quran 12:111). 11

These lessons collectively affirm that resistances are integral to faith’s journey, fostering growth and closeness to Allah. As the Quran states, such stories contain guidance for those who reflect (Quran 12:111), encouraging believers to emulate the prophets’ unwavering commitment.

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Lessons from Biblical Prophets

The Bible, particularly the Old Testament, portrays prophets as messengers of God who conveyed divine will, often amid resistance, persecution, and societal upheaval. Their lives and messages offer timeless lessons on faith, morality, and human-divine relationships. These narratives emphasize themes like justice, obedience, and perseverance, serving as guides for ethical living and spiritual growth. Below, I outline key lessons drawn from Biblical accounts, with examples from prominent prophets.

1. Pursuit of Justice and Righteousness

Prophets frequently called for social justice, condemning exploitation and urging fairness. For instance, Amos denounced the wealthy for oppressing the poor, urging people to “let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24). This teaches that true worship involves ethical actions, not just rituals, and that justice should prevail in society to avoid divine judgment. 0

Similarly, Micah summarized God’s requirements as “to do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8), highlighting that righteousness fosters communal harmony.

2. Warning Against Idolatry and Disobedience

A recurring theme is the danger of idolatry, which leads to moral decay and separation from God. The minor prophets, like Hosea and Joel, illustrate how Israel’s worship of false gods resulted in exile and suffering, rooted in a “continual struggle with idolatry.”

1 Elijah confronted King Ahab and the prophets of Baal on Mount Carmel (1 Kings 18), demonstrating that undivided loyalty to God brings victory over falsehood.

The lesson: Idolatry—whether literal or modern equivalents like materialism—erodes obedience and invites consequences, but turning back to God restores blessings.

3. Perseverance and Faithfulness Amid Adversity

Prophets often faced rejection yet remained steadfast, modeling resilience. Jeremiah, known as the “weeping prophet,” endured imprisonment, mockery, and threats while warning Judah of impending doom, yet he persisted in obedience despite personal anguish. 5 His life teaches that faithfulness involves trusting God’s plan through trials, as seen in his purchase of land during siege as a symbol of future hope (Jeremiah 32). Likewise, the prophets’ overall perseverance reminds believers that God equips the faithful to endure opposition and remain committed. 3

4. Obedience to God’s Call, Even in Reluctance

Many prophets initially hesitated, revealing the human side of divine service.

4 Moses resisted his call at the burning bush, citing inadequacies (Exodus 3-4), yet God provided support, showing that reluctance can be overcome by reliance on divine strength. The lesson: God’s purposes prevail, and answering the call, despite fear, brings personal growth and fulfills broader missions.

5. Humility, Repentance, and Initiating Change

Prophets urged humility and repentance to avert disaster, often explaining God’s expectations for transformation. Isaiah’s vision in the temple (Isaiah 6) led to his commissioning, emphasizing personal humility before addressing national sins. During exile, prophets like Ezekiel and Daniel helped the people understand Yahweh’s reasons for judgment, encouraging humility and covenant renewal. 8 They initiated change by revealing God’s attitude and guiding actions, such as rebuilding the temple (Haggai). 2

This teaches that acknowledging faults and seeking reform aligns individuals and societies with divine will, leading to restoration.

6. God’s Faithfulness and Sovereignty

Despite human failings, prophets affirmed God’s unwavering faithfulness. Daniel’s interpretations of dreams and survival in the lions’ den (Daniel 6) illustrate that God protects the faithful and controls history. The prophetic office itself—communicating visions, influencing politics, and foretelling events—underscores God’s active involvement in human affairs. 6 Overall, these stories convey moral themes like integrity and compassion, shaping ethical character by highlighting God’s justice and mercy. 7

These lessons from Biblical prophets encourage reflection on personal and societal conduct, promoting values that transcend time. As moral exemplars, their experiences remind us that faithfulness to God yields enduring rewards, even in the face of resistance or hardship.

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Lessons from Prophet Elijah

Prophet Elijah, a pivotal figure in the Old Testament (primarily in 1 Kings 17-19 and 2 Kings 1-2), emerges during a time of widespread idolatry in Israel under King Ahab and Queen Jezebel. Known for his bold faith, miracles, and direct confrontations with false prophets, Elijah’s life exemplifies unwavering devotion to God amid persecution and personal trials. His story offers practical and spiritual lessons on trust, obedience, and divine power, reminding believers that God equips ordinary people for extraordinary purposes. Below are key lessons drawn from his experiences.

1. God Provides in Unexpected Ways

Elijah’s ministry begins with a drought prophecy, after which God sustains him through ravens bringing food and a brook for water (1 Kings 17:2-6). Later, he is directed to a widow in Zarephath, where her meager supplies miraculously multiply (1 Kings 17:8-16). This teaches that divine provision often comes from unlikely sources, encouraging reliance on God rather than human logic during scarcity. 3 5 It underscores the principle that when we obey God’s call, supernatural sustenance follows, even in desolate circumstances. 6

2. Boldness in Confronting Falsehood and Idolatry

Elijah challenges 450 prophets of Baal on Mount Carmel, proposing a contest to prove the true God (1 Kings 18:20-40). Fire from heaven consumes his water-soaked altar, exposing Baal’s impotence and leading to the false prophets’ defeat. This illustrates the importance of standing firmly against cultural or societal errors, showing that undivided loyalty to God triumphs over popularity or majority opinion. 0 2 The lesson: Sincerity in wrong beliefs doesn’t validate them, and true faith requires courageous action to uphold truth.

3. The Power of Persistent Prayer

After the Carmel victory, Elijah prays fervently for rain to end the drought, persisting seven times until a small cloud appears (1 Kings 18:41-46). Earlier, he revives the widow’s son through prayer (1 Kings 17:17-24). These events highlight that prayer aligns human efforts with divine will, capable of invoking miracles and restoration. 5 James 5:17-18 in the New Testament references Elijah as an example, teaching that earnest, faith-filled prayer from ordinary people yields extraordinary results.

4. Handling Discouragement and Finding God’s Gentle Voice

Despite triumphs, Elijah flees in fear from Jezebel’s threats, falling into despair and wishing for death (1 Kings 19:1-4). God refreshes him with food and leads him to Mount Horeb, where He speaks not in wind, earthquake, or fire, but in a “still small voice” (1 Kings 19:9-18). This reveals that even prophets experience burnout, but God provides renewal and redirection. 1 8 The lesson: In moments of isolation, listen for God’s subtle guidance rather than dramatic signs, and remember you’re not alone—He has reserves of faithful people.

5. Obedience Leads to Legacy and Succession

Elijah obeys God’s command to anoint Elisha as his successor (1 Kings 19:15-21), mentoring him until his dramatic ascension in a chariot of fire (2 Kings 2:1-12). This demonstrates that faithful service extends beyond one’s lifetime, emphasizing the value of discipleship and passing on spiritual authority. 2 3 It teaches that obedience, even in anointing others, ensures God’s work continues, as seen in Elisha receiving a double portion of Elijah’s spirit.

6. God’s Sovereignty Over Kings and Nations

Elijah confronts Ahab multiple times, prophesying judgment for idolatry and injustice, such as the Naboth’s vineyard incident (1 Kings 21). His unyielding stance shows that no earthly power supersedes God’s authority. 7

The broader lesson: Prophets like Elijah remind us that God holds leaders accountable, and standing for justice may involve risk but aligns with divine purposes. 8

Elijah’s life, marked by miracles and human vulnerability, inspires believers to trust God’s faithfulness in all seasons. As a “champion of God,” he exemplifies how ordinary individuals can impact history through dependence on the divine. 2 These lessons encourage reflection on personal faith, urging action rooted in obedience and prayer.

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Logic behind UNSEEN GOD

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While there aren’t many empirical scientific studies (e.g., from psychology or sociology) directly testing the advantages and disadvantages of God not being visible in physical form as a means to reinforce human belief, the topic has been extensively explored in philosophical theology under the concept of “divine hiddenness.” This refers to God’s apparent absence or silence, which some argue impacts faith by making belief voluntary rather than coerced. Below, I’ll summarize key arguments from prominent philosophical works and entries, focusing on how this hiddenness might strengthen or weaken belief in God.

Advantages of God’s Invisibility for Reinforcing Belief

Philosophers argue that God’s lack of physical visibility can foster deeper, more authentic faith by encouraging personal choice and growth:

  • Promotes Voluntary and Genuine Faith: If God were visibly present, belief might be forced or superficial, undermining free will. Hiddenness allows individuals to seek God willingly, leading to a reciprocal relationship based on trust rather than evidence. This can reinforce belief by making it a personal achievement, resulting in moral benefits like humility and character development. 20 For instance, it enables people to overcome doubts or improper motives (e.g., fear of punishment) through honest seeking, strengthening their commitment.
  • Encourages Moral and Spiritual Growth: Without visible proof, believers must expand their reasoning and imagination, potentially making them stronger in faith. This can prevent complacency and allow for diverse expressions of devotion, such as creative religious practices or communal support in pursuing God. 20 4 Hiddenness may also permit temporary nonbelief for personal transformation, helping individuals recognize life’s meaninglessness without God and thus deepening their eventual belief.
  • Supports Greater Goods in Relationships: It avoids potential resentment toward a visibly glorious God and fosters opportunities for mutual assistance among seekers. In theological views like Molinism, hiddenness aligns with God’s plan for ultimate goods, such as eventual conversion, without implying unfairness. 20 This can reinforce belief by framing challenges as part of a loving divine strategy.

These points draw from thinkers like J.L. Schellenberg’s critics, who respond to hiddenness arguments by emphasizing its role in experiential benefits, such as peace, joy, and improved interpersonal bonds through faith. 20

Disadvantages of God’s Invisibility for Reinforcing Belief

On the flip side, hiddenness is often seen as a barrier that can erode faith, leading to doubt or nonbelief:

  • Leads to Nonresistant Nonbelief and Doubt: If God is loving and desires relationships, hiddenness might prevent capable people (e.g., honest seekers in non-theistic cultures) from believing, as belief is necessary for starting a meaningful connection. This can undermine faith by causing anxiety, despair, or abandonment feelings, as seen in religious texts like the Psalms or the “dark night of the soul.” 20 15 It may result in widespread atheism or agnosticism, especially where cultural or evolutionary factors make God concepts less intuitive.
  • Provides Evidence Against God’s Existence: The prevalence of nonbelief (e.g., demographic variations like high theism in some regions vs. low in others) is argued to be more expected under naturalism than theism, suggesting God isn’t equally open to all. This can weaken belief by fueling atheistic arguments, as a perfectly loving God wouldn’t allow such “hiddenness” to block relationships. 20 11 18
  • Challenges Moral and Intellectual Autonomy: While intended to promote growth, hiddenness might instead foster confusion or resistance, particularly if linked to human sin or cognitive limitations, leading some to abandon faith altogether. 14 12 Cognitive science perspectives suggest it could stem from evolutionary byproducts, making belief harder to sustain without direct experiences. 15

Notable works include Schellenberg’s foundational arguments on hiddenness as evidence for atheism, 10 responses from C.S. Lewis emphasizing its role in free will, 13 and cognitive science explorations linking it to religious experiences (or their lack). 15 If you’re looking for more empirical angles, such as psychological surveys on faith and perceived divine absence, I can dig further, but philosophy dominates this discussion.

Cxxxcxxx

If form of shapes of GOD left to human beings… find the difficulties in coming up a uniformity… interesting.
One unseen CREATOR has HIS WISDOM in these issues.

https://twitter.com/i/grok/share/zkhIdI9PAPpioVLeKtMxpccvP

No, there is no broad consensus among followers of different faiths on the form or shape of God that they would like to see or imagine. Perceptions of God’s appearance vary widely across religions, cultures, and even individuals within the same faith, often influenced by personal biases, cultural norms, and doctrinal teachings. Here’s a breakdown based on religious perspectives and relevant studies:

Doctrinal Views Across Major Religions

  • Monotheistic faiths (Judaism, Christianity, Islam): These traditions generally emphasize that God is formless, transcendent, and beyond physical depiction. For instance, Judaism avoids any physical representation of God, focusing instead on divine actions and commandments. 1 Islam strictly prohibits images of Allah, viewing God as indivisible and without human-like form. Christianity often describes God as a spirit (e.g., in John 4:24 of the Bible), though popular art influenced by European traditions depicts God anthropomorphically, like an elderly bearded man. However, official teachings stress God’s incorporeal nature.
  • Hinduism: Views differ significantly, with Brahman (the ultimate reality) seen as formless, but deities like Vishnu, Shiva, or Devi manifesting in various human, animal, or hybrid forms (e.g., elephant-headed Ganesha or blue-skinned Krishna). Devotees may visualize God in personalized, devotional forms.
  • Buddhism and other non-theistic traditions: Buddhism doesn’t posit a creator God, but figures like the Buddha are depicted in human form (often with specific symbolic features like elongated earlobes). Sikhism describes God (Waheguru) as formless and timeless.
  • Polytheistic or indigenous traditions: Gods are often anthropomorphic or nature-based, shaped by cultural contexts—e.g., Greek gods like Zeus as human-like figures, or African traditional religions portraying deities with local ethnic features.

These differences highlight a lack of agreement: monotheistic religions lean toward formlessness to avoid idolatry, while others embrace diverse, tangible representations. Even where anthropomorphism appears (e.g., in art or myths), it’s not universal. 3 7

Insights from Studies on Visualization

Psychological research shows that when people do imagine God with a form, it’s highly subjective and often mirrors their own identity or cultural background:

  • A 2018 University of North Carolina at Chapel Hill study of 511 American Christians found participants selected faces for God that aligned with their own demographics—e.g., younger people saw a younger God, liberals a more feminine one, and overall, egocentric bias led people to visualize God resembling themselves (e.g., white participants saw a white God). 25
  • Stanford research in 2020 explored how visualizing God as a white man affects leadership perceptions and social biases, noting that such images perpetuate cultural stereotypes and influence real-world attitudes. 21
  • A 2021 cross-cultural study on sensing divine presence (across faiths like Christianity, Hinduism, and others) found that spiritual experiences are universal but interpretations of God’s “form” depend on cultural and educational contexts, with no consistent physical description emerging. 20
  • Even in cases of aphantasia (inability to visualize mentally), religious faith persists without imagined forms, suggesting visualization isn’t essential for belief. 24

Cultural and Popular Discussions

Public discourse, including on platforms like X (formerly Twitter), reflects similar diversity. Users often note how God is depicted in ways that match cultural identities—e.g., Chinese gods resembling East Asians, European Christian art showing a white Jesus, or arguments that ancient depictions (like Yahweh as a storm god) evolved into formless concepts. 11 16 Some posts claim historical gods like Zeus influenced Abrahamic imagery, while others argue for a human-like form based on scriptures. 12 14 These highlight cultural projection rather than consensus.

In summary, while some might “like to see” God in a comforting, familiar human form (often anthropomorphic and culturally aligned), official doctrines and studies show profound disagreements. The closest to a shared view among many faiths is that God transcends physical shape altogether, but even this isn’t unanimous.

Quran, listen ,read translation, understand & act

More than one God results in chaos

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Q: why Only one GOD and if not ?

A:

https://x.com/i/grok/share/73H9r97ta3cG1PxdhbZNzxcPk

Verse 17:42 (Surah Al-Isra)

Arabic

﴿قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَّابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا﴾

Translation (from Tafheem-ul-Quran by Syed Abu-al-A’la Maududi)

(O Muhammad), tell them that if there had been other deities beside Allah, as they assert, they would surely have tried to find a way to (dethrone) the Master of the Throne.

Tafseer (from Tafheem-ul-Quran by Syed Abu-al-A’la Maududi)

They would have themselves tried their best to become masters of the Throne.

This is because if there had been more than one partners in Godhead, it would produce one of the two results: (1) If they were all independent gods, it was not conceivable that they would agree and co-operate with one another in the management of the boundless universe and there could never have been unanimity, uniformity and balanced proportion in its functioning. There would have been conflict at every step and everyone would have tried to dominate others in order to become its sole master. Or (2) if one of them had been the supreme god and the others his obedient servants whom he had delegated some of his powers, then, according to the maxim “power corrupts”, they would never have been content with remaining obedient servants of the supreme god and would have conspired to become the supreme god themselves.

Whereas the fact is that in this universe not even a grain of wheat or a blade of grass can grow unless and until everything in the earth and the heavens cooperate with one another for its production. Therefore, only an utterly ignorant and blockheaded person can conceive that there are more than one independent or semi-independent rulers, who carry on the management of this universe. Anyone who has tried to understand the nature and functioning of the universe will most surely arrive at the conclusion that there is One and only One Sovereign ruling over this universe, and there is absolutely no likelihood of any one else to be a copartner in this at any stage. 12

“

  • The post promotes a Quranic interpretation from Surah Al-Isra 17:42, arguing that multiple gods would spark inevitable conflict or rebellion, leading to universal disorder, as evidenced by the cosmos’s seamless harmony.
  • Drawing from Syed Abu-al-A’la Maududi’s Tafheem-ul-Quran, the linked article uses analogies like competing bosses or subordinate uprisings to illustrate why only one sovereign deity sustains order.
  • Authored by @Zs496S1, an active defender of Islamic monotheism with 162 followers, this December 4, 2025, entry fits their pattern of responding to faith critiques with scriptural reasoning.
Quran, listen ,read translation, understand & act

WHO IS OUR LORD?

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Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

قُلْ مَنْ رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۖ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۖ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۖ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۖ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

English Translation (by Sayyid Abul Ala Maududi):

Say: “Who is the Lord of the heavens and the earth?” Say: “Allah.” Say: “Have you then taken besides Him protectors who have no power to benefit or harm even themselves?” Say: “Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?” If that is not so, then have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them? Say: “Allah is the creator of everything. He is the One, the Irresistible.” 10

Tafseer (Commentary from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

The commentary explains that the question “Who is the Lord of the heavens and the earth?” was directed to the disbelievers, but Allah instructed the Prophet (peace be upon him) to answer it himself by saying “Allah.” This was because the disbelievers could neither deny Allah’s lordship (as they believed He was the Creator) nor openly affirm it without accepting Tauhid, leaving no room for shirk. They often avoided answering such questions due to their weak position.

It addresses the polytheists’ worship of false deities: “Have you taken besides Him as your patrons those who do not have the power to benefit or to hurt even themselves?” This refutes shirk by showing that false gods lack any power over themselves, let alone others.

The rhetorical questions—“Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?”—contrast disbelievers (blind to signs of Allah’s Oneness, like the blind who cannot see) with believers (who see signs in every particle of the universe). “Light” refers to the knowledge of truth brought by the Prophet (peace be upon him), while “darkness” is the ignorance of the disbelievers. It asks why those with knowledge should abandon it and wander in ignorance like the blind.

Further, it challenges: “Have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them?” Since the polytheists admitted their gods created nothing and had no share in creation, there is no basis for doubting Allah’s unique creative power or associating partners with Him.

Finally, it affirms: “Allah is the creator of everything. He is the One, the Irresistible.” The Arabic term “Qahhar” means He rules over all by His own power, maintaining complete control. This follows from His being the Creator: the Creator must be Unique, with no equals or partners, and full authority over His creation. Acknowledging this eliminates any reason to worship others or seek help from false patrons. 10

Tafseer ibn katheer

Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

قُلْ مَنْ رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۖ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۖ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۖ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۖ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

English Translation (by Sayyid Abul Ala Maududi – Tafheem-ul-Quran):

Say: “Who is the Lord of the heavens and the earth?” Say: “Allah.” Say: “Have you then taken besides Him protectors who have no power to benefit or harm even themselves?” Say: “Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?” If that is not so, then have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them? Say: “Allah is the creator of everything. He is the One, the Irresistible.”

Tafseer from Tafheem-ul-Quran (by Sayyid Abul Ala Maududi):

The commentary explains that the question “Who is the Lord of the heavens and the earth?” was directed to the disbelievers, but Allah instructed the Prophet (peace be upon him) to answer it himself by saying “Allah.” This was because the disbelievers could neither deny Allah’s lordship (as they believed He was the Creator) nor openly affirm it without accepting Tauhid, leaving no room for shirk. They often avoided answering such questions due to their weak position.

It addresses the polytheists’ worship of false deities: “Have you taken besides Him as your patrons those who do not have the power to benefit or to hurt even themselves?” This refutes shirk by showing that false gods lack any power over themselves, let alone others.

The rhetorical questions—“Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?”—contrast disbelievers (blind to signs of Allah’s Oneness, like the blind who cannot see) with believers (who see signs in every particle of the universe). “Light” refers to the knowledge of truth brought by the Prophet (peace be upon him), while “darkness” is the ignorance of the disbelievers. It asks why those with knowledge should abandon it and wander in ignorance like the blind.

Further, it challenges: “Have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them?” Since the polytheists admitted their gods created nothing and had no share in creation, there is no basis for doubting Allah’s unique creative power or associating partners with Him.

Finally, it affirms: “Allah is the creator of everything. He is the One, the Irresistible.” The Arabic term “Qahhar” means He rules over all by His own power, maintaining complete control. This follows from His being the Creator: the Creator must be Unique, with no equals or partners, and full authority over His creation. Acknowledging this eliminates any reason to worship others or seek help from false patrons.

English Translation (Associated with Tafsir Ibn Kathir):

Say: “Who is the Lord of the heavens and the earth?” Say: “(It is) Allah.” Say: “Have you then taken (for worship) Awliya’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allah is the Creator of all things; and He is the One, the Irresistible.” 11

Tafseer from Ibn Kathir:

Affirming Tawhid

Allah affirms here that there is no deity worthy of worship except Him, since they admit that He alone created the heavens and the earth and that He is their Lord and the Disposer of all affairs. Yet, they take as lords others besides Allah and worship them, even though these false gods do not have the power to benefit or harm themselves, or those who worship them. Therefore, the polytheists will not benefit or have harm removed from them by these false deities. Are those who worship the false deities instead of Allah equal to those who worship Him alone, without partners, and thus have a light from their Lord? This is why Allah said here,

﴿قُلْ هَلْ يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَـتُ وَالنُّورُ أَمْ جَعَلُواْ للَّهِ شُرَكَآءَ خَلَقُواْ كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ﴾

(Say: “Is the blind equal to the one who sees Or darkness equal to light Or do they assign to Allah partners who created the like of His creation, so that the creations seemed alike to them”) Allah asks, `Do these polytheists worship gods besides Him that rival Him in what He created? Have their false deities created similar creations to those Allah created and, thus, they are confused between the two types of creations, not knowing which was created by others besides Allah?’ Rather, the Ayah proves that the truth is nothing like this. There is none similar to Allah, nor does He have an equal, a rival, anyone like Him, a minister, a son, or a wife. Allah is glorified in that He is far away from all that is ascribed to Him. These idolators worship gods that they themselves admit were created by Allah and are subservient to Him. They used to say during their Talbiyah: “Here we rush to Your obedience. There is no partner for You, except Your partner, You own him and he owns not.” Allah also mentioned their polytheistic statements in other Ayat,

﴿مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى﴾

(We worship them only that they may bring us near to Allah.) ﴿39:3﴾ Allah admonished them for this false creed, stating that only those whom He chooses are allowed to intercede with Him,

﴿وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ﴾

(Intercession with Him profits not except for him whom He permits.) ﴿34:23﴾

﴿وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ﴾

(And there are many angels in the heavens…..)﴿53:26﴾, and,

﴿إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً – لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً – وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً ﴾

(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) ﴿19:93-95﴾ If all are Allah’s servants, then why do any of them worship each other without proof or evidence that allows them to do so? Rather, they rely on sheer opinion and innovation in the religion, even though Allah has sent all of His Prophets and Messengers, from beginning to end, prohibiting this practice (polytheism) and ordering them to refrain from worshipping others besides Allah. They defied their Messengers and rebelled against them, and this is why the word of punishment struck them as a worthy recompense,

﴿وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا﴾

(And your Lord treats no one with injustice) ﴿18:49﴾ 11

Comparison Between Tafsir Ibn Kathir and Tafheem-ul-Quran (Maududi):

Both tafsirs emphasize the verse’s core theme of affirming Tawhid (the Oneness of Allah) and refuting shirk (polytheism) through logical and rhetorical questions posed to the disbelievers. They highlight Allah’s exclusive lordship over creation, the powerlessness of false deities, and the absurdity of equating truth with falsehood. The verse is seen as a direct challenge to polytheists, who acknowledge Allah as Creator but still associate partners with Him.

Similarities:

  • Refutation of Shirk: Both explain that false gods or “awliya” (protectors) have no ability to benefit or harm anyone, including themselves, making their worship illogical.
  • Rhetorical Contrasts: The questions about the blind vs. the seeing and darkness vs. light are interpreted as metaphors for disbelievers (in ignorance or blindness to divine signs) versus believers (guided by truth and knowledge). Ibn Kathir ties this to those with “light from their Lord,” while Maududi specifies the “light” as the Prophet’s message and signs in the universe.
  • Challenge on Creation: Both stress that no partners of Allah have created anything comparable to His creation, eliminating any basis for confusion or association.
  • Affirmation of Allah’s Uniqueness: The concluding statement underscores Allah as the sole Creator, the One (Al-Wahid), and the Irresistible (Al-Qahhar), implying absolute dominion without partners.

Differences:

  • Style and Depth: Ibn Kathir (a classical 14th-century scholar) provides a more expansive, tradition-based explanation, incorporating cross-references to other Quranic verses (e.g., 39:3, 34:23, 53:26, 19:93-95, 18:49) and historical context like the polytheists’ Talbiyah during pilgrimage. He emphasizes intercession, the role of prophets in prohibiting polytheism, and the just punishment for rebellion, drawing on hadith and earlier scholarly opinions for a comprehensive theological rebuttal.
  • Maududi (a 20th-century modernist) offers a more concise, rational, and contextual approach in Tafheem-ul-Quran, focusing on the psychological and logical dilemmas faced by disbelievers (e.g., their avoidance of direct answers). He explains concepts like “Qahhar” in terms of sovereign rule and ties the metaphors directly to contemporary understanding of faith vs. ignorance, without as many cross-references.
  • Focus and Audience: Ibn Kathir’s tafsir is broader, addressing theological implications like Allah having no equals in any form (e.g., no son, wife, or rival), and warns of divine justice. Maududi’s is more argumentative, aimed at reinforcing monotheism through everyday logic, making it accessible for modern readers seeking to counter polytheistic tendencies.

Overall, Ibn Kathir’s interpretation is richer in scriptural interconnections and historical details, while Maududi’s is more streamlined and focused on practical reasoning. Both align on the verse’s message but reflect their eras—Ibn Kathir’s rooted in classical Islamic scholarship, and Maududi’s in reformist thought. 11

TAFSEER AL TABARI

Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

قُلْ مَنْ رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۖ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۖ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۖ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۖ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

English Translation (Associated with Tafsir Ibn Kathir):

Say: “Who is the Lord of the heavens and the earth?” Say: “(It is) Allah.” Say: “Have you then taken (for worship) Awliya’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allah is the Creator of all things; and He is the One, the Irresistible.”

Tafseer from Tafheem-ul-Quran (by Sayyid Abul Ala Maududi):

The commentary explains that the question “Who is the Lord of the heavens and the earth?” was directed to the disbelievers, but Allah instructed the Prophet (peace be upon him) to answer it himself by saying “Allah.” This was because the disbelievers could neither deny Allah’s lordship (as they believed He was the Creator) nor openly affirm it without accepting Tauhid, leaving no room for shirk. They often avoided answering such questions due to their weak position.

It addresses the polytheists’ worship of false deities: “Have you taken besides Him as your patrons those who do not have the power to benefit or to hurt even themselves?” This refutes shirk by showing that false gods lack any power over themselves, let alone others.

The rhetorical questions—“Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?”—contrast disbelievers (blind to signs of Allah’s Oneness, like the blind who cannot see) with believers (who see signs in every particle of the universe). “Light” refers to the knowledge of truth brought by the Prophet (peace be upon him), while “darkness” is the ignorance of the disbelievers. It asks why those with knowledge should abandon it and wander in ignorance like the blind.

Further, it challenges: “Have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them?” Since the polytheists admitted their gods created nothing and had no share in creation, there is no basis for doubting Allah’s unique creative power or associating partners with Him.

Finally, it affirms: “Allah is the creator of everything. He is the One, the Irresistible.” The Arabic term “Qahhar” means He rules over all by His own power, maintaining complete control. This follows from His being the Creator: the Creator must be Unique, with no equals or partners, and full authority over His creation. Acknowledging this eliminates any reason to worship others or seek help from false patrons.

Tafseer from Ibn Kathir:

Affirming Tawhid

Allah affirms here that there is no deity worthy of worship except Him, since they admit that He alone created the heavens and the earth and that He is their Lord and the Disposer of all affairs. Yet, they take as lords others besides Allah and worship them, even though these false gods do not have the power to benefit or harm themselves, or those who worship them. Therefore, the polytheists will not benefit or have harm removed from them by these false deities. Are those who worship the false deities instead of Allah equal to those who worship Him alone, without partners, and thus have a light from their Lord? This is why Allah said here,

﴿قُلْ هَلْ يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَـتُ وَالنُّورُ أَمْ جَعَلُواْ للَّهِ شُرَكَآءَ خَلَقُواْ كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ﴾

(Say: “Is the blind equal to the one who sees Or darkness equal to light Or do they assign to Allah partners who created the like of His creation, so that the creations seemed alike to them”) Allah asks, `Do these polytheists worship gods besides Him that rival Him in what He created? Have their false deities created similar creations to those Allah created and, thus, they are confused between the two types of creations, not knowing which was created by others besides Allah?’ Rather, the Ayah proves that the truth is nothing like this. There is none similar to Allah, nor does He have an equal, a rival, anyone like Him, a minister, a son, or a wife. Allah is glorified in that He is far away from all that is ascribed to Him. These idolators worship gods that they themselves admit were created by Allah and are subservient to Him. They used to say during their Talbiyah: “Here we rush to Your obedience. There is no partner for You, except Your partner, You own him and he owns not.” Allah also mentioned their polytheistic statements in other Ayat,

﴿مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى﴾

(We worship them only that they may bring us near to Allah.) ﴿39:3﴾ Allah admonished them for this false creed, stating that only those whom He chooses are allowed to intercede with Him,

﴿وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ﴾

(Intercession with Him profits not except for him whom He permits.) ﴿34:23﴾

﴿وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ﴾

(And there are many angels in the heavens…..)﴿53:26﴾, and,

﴿إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً – لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً – وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً ﴾

(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) ﴿19:93-95﴾ If all are Allah’s servants, then why do any of them worship each other without proof or evidence that allows them to do so? Rather, they rely on sheer opinion and innovation in the religion, even though Allah has sent all of His Prophets and Messengers, from beginning to end, prohibiting this practice (polytheism) and ordering them to refrain from worshipping others besides Allah. They defied their Messengers and rebelled against them, and this is why the word of punishment struck them as a worthy recompense,

﴿وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا﴾

(And your Lord treats no one with injustice) ﴿18:49﴾

Tafseer from Al-Tabari (Jami’ al-Bayan fi Ta’wil al-Qur’an):

Abu Ja’far (al-Tabari) said: The Exalted One mentions His Prophet Muhammad (peace be upon him) and says: Say, O Muhammad, to these polytheists who worship besides Allah—Who holds their benefit and harm in His hand—things that neither benefit nor harm: (Is the blind equivalent to the seeing?) The blind one who sees nothing and does not find a path to take except by being guided, and the seeing one who guides the blind to the path that he cannot see? There is no doubt that they are not equal. He says: Likewise, the believer who sees the truth and follows it, knows the guidance and follows it, is not equal to you, O polytheists who know no truth and see no right path.

And His saying: (Or is darkness equivalent to light?), the Exalted One mentions: Is the darkness in which no path is seen to be taken, nor a way seen to be ridden, equivalent to the light in which things are seen and its brightness dispels the darkness? He says: There is no doubt that these two are not equal. Likewise, disbelief in Allah leaves its follower in confusion, wandering forever in bewilderment without returning to the truth, while faith in Allah leaves its follower in illumination, acting with knowledge of his Lord, and awareness that there is for him a recompenser who rewards him for his good, a punisher who punishes him for his evil, a provider who sustains him

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ONLY LORD: 13:16 & 17 – Translation and Tafseer

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The table below presents the verses and their explanation from Tafheem-ul-Quran.ComponentContentArabic Text قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَالۡاَرۡضِؕ قُلِ اللّٰهُؕ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِهٖۤ اَوۡلِيَآءَ لَا يَمۡلِكُوۡنَ لِاَنفُسِهِمۡ نَفۡعًا وَّلَا ضَرًّاؕ قُلۡ هَلۡ يَسۡتَوِى الۡاَعۡمٰى وَالۡبَصِيۡرُ ۙ اَمۡ هَلۡ تَسۡتَوِى الظُّلُمٰتُ وَالنُّوۡرُ ۚ اَمۡ جَعَلُوۡا لِلّٰهِ شُرَكَآءَ خَلَقُوۡا كَخَلۡقِهٖ فَتَشَابَهَ الۡخَـلۡقُ عَلَيۡهِمۡؕ قُلِ اللّٰهُ خَالِـقُ كُلِّ شَىۡءٍ وَّهُوَ الۡوَاحِدُ الۡقَهَّارُ ﴿13:16﴾
اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِيَةٌۢ بِقَدَرِهَا فَاحۡتَمَلَ السَّيۡلُ زَبَدًا رَّابِيًا ؕ وَمِمَّا يُوۡقِدُوۡنَ عَلَيۡهِ فِى النَّارِ ابۡتِغَآءَ حِلۡيَةٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُهٗ ؕ كَذٰلِكَ يَضۡرِبُ اللّٰهُ الۡحَـقَّ وَالۡبَاطِلَ ؕ فَاَمَّا الزَّبَدُ فَيَذۡهَبُ جُفَآءً ۚ وَاَمَّا مَا يَنۡفَعُ النَّاسَ فَيَمۡكُثُ فِى الۡاَرۡضِؕ كَذٰلِكَ يَضۡبُ اللّٰهُ الۡاَمۡثَالَ ﴿13:17﴾ English TranslationVerse 16: Ask them: “Who is the Lord of the heavens and the earth?” Say: “Allah.” Tell them: “Have you taken beside Him as your patrons those who do not have the power to benefit or to hurt even themselves?” Say: “Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?” If that is not so, then have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them? Say: “Allah is the creator of everything. He is the One, the Irresistible.”
Verse 17: “Allah sends down water from the heavens and the river-beds flow, each according to its measure, and the torrent carries along a swelling scum. In like manner, from that metal which they smelt in the fire to make ornaments and utensils, there arises scum like it. Thus does Allah depict truth and falsehood. As for the scum, it passes away as dross; but that which benefits mankind abides on the earth. Thus does Allah explain (the truth) through examples.” Tafseer (Explanation)Verse 16: This verse presents a logical argument for God’s Oneness (Tawhid). The questions are posed to make the disbelievers reflect:
– Rhetorical Questions: The “blind” refers to one who cannot see the signs of Allah in the universe, while the “seeing” is one who can perceive the Creator in everything. “Darkness” signifies the ignorance of disbelief, and “light” is the knowledge of the truth. These are not equal.
– The Core Argument: Since the disbelievers themselves admit that their false deities created nothing and have no power, there is no rational basis for worshipping them alongside Allah, the One and Only Creator.

Verse 17: This verse offers a powerful parable for the eternal nature of truth and the transient nature of falsehood:
– The Parable of Water: The knowledge revealed by Allah is like life-giving rain. Believers absorb this knowledge according to their capacity, like riverbeds filling with water. The loud objections and false arguments of opponents are like the scum that appears on the surface but is ultimately worthless and vanishes.
– The Parable of Metal: Similarly, when metal is heated to purify it and create valuable ornaments, scum rises to the top. Likewise, when society is tested through trials, the true believers are purified, and insincere people (the “scum”) are exposed and removed.

I hope this provides you with a clear and comprehensive understanding of these verses. Would you like to see the Tafseer for the subsequent verses that discuss the outcome for those who respond to their Lord?

Tafseer

Of course. I apologize for the confusion. You are right, I provided the Tafseer from Tafheem-ul-Quran in my first response.

To make it perfectly clear, here is the Tafseer of Surah Ar-Ra’d, Verses 16 and 17, exclusively from Tafheem-ul-Quran by Sayyid Abul A’la Maududi.

📖 Tafseer from Tafheem-ul-Quran (Verses 13:16-17)

Arabic Verses:
قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَالۡاَرۡضِؕ قُلِ اللّٰهُؕ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِهٖۤ اَوۡلِيَآءَ لَا يَمۡلِكُوۡنَ لِاَنفُسِهِمۡ نَفۡعًا وَّلَا ضَرًّاؕ قُلۡ هَلۡ يَسۡتَوِى الۡاَعۡمٰى وَالۡبَصِيۡرُ ۙ اَمۡ هَلۡ تَسۡتَوِى الظُّلُمٰتُ وَالنُّوۡرُ ۚ اَمۡ جَعَلُوۡا لِلّٰهِ شُرَكَآءَ خَلَقُوۡا كَخَلۡقِهٖ فَتَشَابَهَ الۡخَـلۡقُ عَلَيۡهِمۡؕ قُلِ اللّٰهُ خَالِـقُ كُلِّ شَىۡءٍ وَّهُوَ الۡوَاحِدُ الۡقَهَّارُ ﴿١٦﴾ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِيَةٌۢ بِقَدَرِهَا فَاحۡتَمَلَ السَّيۡلُ زَبَدًا رَّابِيًا ؕ وَمِمَّا يُوۡقِدُوۡنَ عَلَيۡهِ فِى النَّارِ ابۡتِغَآءَ حِلۡيَةٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُهٗ ؕ كَذٰلِكَ يَضۡرِبُ اللّٰهُ الۡحَـقَّ وَالۡبَاطِلَ ؕ فَاَمَّا الزَّبَدُ فَيَذۡهَبُ جُفَآءً ۚ وَاَمَّا مَا يَنۡفَعُ النَّاسَ فَيَمۡكُثُ فِى الۡاَرۡضِؕ كَذٰلِكَ يَضۡبُ اللّٰهُ الۡاَمۡثَالَ ﴿١٧﴾

Tafseer of Verse 16:

This verse presents a series of powerful, logical arguments to dismantle polytheism (Shirk) and affirm the Oneness of Allah (Tawhid).

  1. The Fundamental Question: “Who is the Lord of the heavens and the earth?” This question is posed to force the polytheists to admit the foundational truth they already concede—that Allah is the Supreme Creator and Sustainer.
  2. The Illogic of Shirk: Once they admit Allah is the Lord, the follow-up question exposes the absurdity of their practice: “Have you taken beside Him as your patrons those who do not have the power to benefit or to hurt even themselves?” How can powerless entities, incapable of even helping themselves, be considered divine protectors or intercessors?
  3. Analogies of Inequality: The verse then draws two stark contrasts to show that belief and disbelief are not equal:
    • “Can the blind and the seeing be deemed equals?” Here, ‘the blind’ refers to one who is spiritually blind and cannot see the signs of Allah in the universe, while ‘the seeing’ is the believer who perceives the truth.
    • “Can light and darkness be deemed equals?” ‘Darkness’ signifies the ignorance, misguidance, and doubt of disbelief, while ‘light’ is the clear guidance, knowledge, and certainty of faith.
  4. The Final Challenge: The argument culminates by challenging the core of Shirk: “Have those whom they associate with Allah… ever created anything like what Allah did?” The polytheists’ own admission that their idols created nothing should make the matter clear. The verse ends with the ultimate conclusion: “Allah is the creator of everything. He is the One, the Irresistible.”

Tafseer of Verse 17:

This verse provides a brilliant parable to illustrate the eternal nature of truth (Haqq) and the transient nature of falsehood (Batil).

  1. The Parable of Rain:
    • “Allah sends down water from the heavens…” This represents the divine revelation, the Qur’an, and the truth sent by Allah.
    • “…and the river-beds flow, each according to its measure…” This symbolizes human hearts. Just as valleys hold and channel water according to their size and capacity, human hearts accept and hold the truth according to their own spiritual readiness and capability.
    • “…and the torrent carries along a swelling scum.” When rain falls, it stirs up foam and scum that floats on the surface. This represents the doubts, objections, false arguments, and insincere motives that arise when the truth is presented. It is flashy and noticeable but ultimately hollow and temporary.
  2. The Parable of Metal:
    • “…from that metal which they smelt in the fire to make ornaments and utensils, there arises scum like it.” To purify gold or silver, it is heated, and impurities rise to the top as scum. Similarly, when society is tested through trials and the “fire” of challenges, the true, valuable believers are distinguished from the insincere and hypocritical “scum.”
  3. The Ultimate Lesson:
    • “Thus does Allah depict truth and falsehood.” The purpose of these parables is made clear.
    • “As for the scum, it passes away as dross…” Falsehood, no matter how loud or prominent it seems, is inherently worthless and will inevitably vanish and be forgotten.
    • “…but that which benefits mankind abides on the earth.” The pure water that quenches thirst and allows crops to grow, and the pure metal that is used for good—this is the truth. It is what truly benefits humanity and remains forever.

This is the consistent law of Allah: falsehood may appear dominant for a time, but it is always temporary, while the truth is enduring and ultimately prevails.

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PROPHETS PROPHECY, HADEES ABOUT ISLAM ENTERING EVERY HOUSE

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The hadith (prophet Mohammed sas sayings) in question, often referenced in discussions about the prophesied global spread of Islam, is narrated by Tamīm al-Dārī (a companion of the Prophet Muhammad). It is recorded in Musnad Ahmad (hadith 16957) and graded as sahih (authentic) by scholars such as Shu’ayb al-Arna’ut and Ahmad Shakir. 20 Here’s a detailed breakdown, including the text, context, meaning, and interpretations.

Full Text and Translation

The Arabic text is:
عَنْ تَمِيمٍ الدَّارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيَبْلُغَنَّ هَذَا الْأَمْرُ مَا بَلَغَ اللَّيْلُ وَالنَّهَارُ وَلَا يَتْرُكُ اللَّهُ بَيْتَ مَدَرٍ وَلَا وَبَرٍ إِلَّا أَدْخَلَهُ اللَّهُ هَذَا الدِّينَ بِعِزِّ عَزِيزٍ أَوْ بِذُلِّ ذَلِيلٍ عِزًّا يُعِزُّ اللَّهُ بِهِ الْإِسْلَامَ وَذُلًّا يُذِلُّ اللَّهُ بِهِ الْكُفْرَ

A standard English translation reads:
“Tamīm al-Dārī reported: The Messenger of Allah, peace and blessings be upon him, said, ‘This matter( Islamic faith) will certainly reach every place touched by the night and day. Allah will not leave a house or residence but that Allah will cause this religion to enter it, by which the honorable will be honored, and the disgraceful will be disgraced. Allah will honor the honorable with Islam, and He will disgrace the disgraceful with unbelief.’” 20 21

( choice is ours to be amongst believers or remain amongst unbelievers)

A related narration from Thawbān adds: “Indeed, Allah gathered up the earth for me so that I saw its east and its west, and the dominion of my nation will indeed reach what was gathered up for me.” 21 This reinforces the theme of expansive reach.

Historical Context

This hadith was reportedly said during the early Meccan period of Islam (around 610–622 CE), when the Muslim community was a small, persecuted group in Mecca. They faced severe opposition from the Quraysh tribe, including boycotts, torture, and assassination attempts. Islam’s survival, let alone global dominance, seemed improbable at the time. The Prophet Muhammad was seen by critics as a fringe figure, and the idea of his message spreading worldwide would have been dismissed as delusional. This context underscores the hadith’s prophetic nature, as it foretold a dramatic reversal of fortunes long before Islam’s expansions under the Rashidun Caliphate and beyond. 21

Breakdown of Meaning

The hadith can be dissected phrase by phrase for clarity:

  • “This matter will certainly reach every place touched by the night and day”: “This matter” (al-amr) refers to Islam or the religion itself. The phrase emphasizes inevitability and universality—Islam will extend to every corner of the earth, as comprehensively as daylight and darkness cover the planet. This is not limited to known regions but implies a global scope.( day light reaches every nook and corner of earth and we can choose to shun the light of guidance and choose to remain metaphorical darkness)
  • “Allah will not leave a house or residence but that Allah will cause this religion to enter it”: No dwelling will be exempt. “House of mud” (bayt madar) symbolizes settled, urban homes (e.g., made of clay or brick), while “house of fur” (bayt wabar) refers to nomadic tents (e.g., Bedouin structures made from camel hair or wool). This covers all human habitations, from cities to remote camps, highlighting total penetration.
  • “By which the honorable will be honored, and the disgraceful will be disgraced”: This is the core dynamic. Islam’s entry will elevate those who embrace it (granting them “honor” or ‘izzah through faith) and humble or degrade those who reject it (inflicting “disgrace” or dhull through disbelief or defeat). It’s framed as divine intervention, not human effort alone.
  • “By the might of a mighty one or the humiliation of a humiliated one” (from the Arabic: bi-‘izzi ‘azīz aw bi-dhulli dhalīl): This specifies the mechanisms—entry could occur through voluntary acceptance (honorably, via persuasion or inspiration) or involuntarily (different modes: through conquest, subjugation, or circumstances that weaken opposition).
  • Overall theme: The hadith is a prophecy of Islam’s triumph, attributing success to Allah’s will. It portrays the spread as inevitable, blending divine favor with human agency.

Authenticity and Scholarly Views

  • Chain of narration (isnad): It traces back to Tamīm al-Dārī, a Christian monk who converted to Islam and became a companion. He was known for his asceticism and reliability.
  • Grading: Deemed sahih by multiple hadith scholars, including in collections like Musnad Ahmad and others cross-referenced in works by Ibn Hibban and Al-Hakim. Some variations exist in wording across narrations, but the core message is consistent.
  • Scholarly commentary: Commentators like those from Yaqeen Institute view it as evidence of the Prophet’s prophethood, given its fulfillment despite early odds. 21 It’s often cited in discussions of eschatology (end-times prophecies) or da’wah (invitation to Islam). Critics or skeptics (e.g., in non-Muslim sources) sometimes interpret the “disgrace” aspect as endorsing coercion, but Muslim scholars emphasize that the hadith reflects historical realities (e.g., conquests) while prioritizing peaceful propagation, as per Quranic verses like “There is no compulsion in religion” (2:256).

Fulfillment and Modern Interpretations

Historically, Islam spread rapidly after the Prophet’s death: from Arabia to Persia, Byzantium, North Africa, Spain, and Asia within centuries via a mix of military campaigns, trade, and missionary work. Today, it’s fulfilled in the sense that Islam has reached every continent, with over 1.9 billion adherents (about 24% of the world population). Mosques exist in places like Alaska, Hawaii, Australia, and the Americas—regions unknown to 7th-century Arabs. Projections suggest Islam could become the world’s largest religion by 2070, with significant growth in Europe and the West (e.g., Muslim populations in Sweden potentially reaching 30% by 2050). 21

Interpretations vary:

  • Peaceful view: Many modern Muslims, like in the context of your X post, see it as a divine promise of Islam’s appeal through da’wah, education, and media. The “entry” is metaphorical—knowledge of Islam reaching homes via the internet, books, or personal encounters—without force. The honor/disgrace is spiritual, not violent.
  • Historical/conquest-oriented view: Some point to the “humiliation” clause as acknowledging past expansions through wars (e.g., against oppressive empires), where defeat led to conversions or dhimmi status for non-Muslims.
  • Critiques: Non-Muslims sometimes frame it alarmingly as implying forced conversion or global dominance, but this overlooks the hadith’s emphasis on Allah’s role over human imposition.

This hadith inspires confidence in Islam’s resilience among believers, serving as a motivational prophecy rather than a call to action.

Thanks to grok for compiling this information from resources of Islamic literature.