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Q1: What is the context of these verses, and who are they primarily addressing?

These verses continue a broader theological discourse in Surah Al-Baqarah. After correcting Jewish errors — such as exclusivism, covenant-breaking, and the killing of prophets — the Quran now turns to address a central Christian doctrine, namely the belief that God has taken a son. The verses also touch on the pre-Islamic Arab polytheists who believed angels were God’s daughters. Together, they form a reassertion of pure monotheism (Tawhid) for the new Muslim community in Medina.

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Q2: What does Verse 116 say, and what is the Quranic response to the claim that God has a son?

وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ بَل لَّهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ لَّهُ قَانِتُونَ

“And they say, ‘Allah has taken a son.’ Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him.”

The Quran responds on three levels. First, it immediately declares Subhanahu — “Exalted is He” — signaling that the very idea is incompatible with God’s absolute perfection and majesty. Second, it establishes the correct relationship between God and creation: He is the Owner and Master of everything that exists. Third, all creatures are described as Qanitun — devoutly obedient by their very nature and design. The relationship is one of Sovereign and subject, not one of parent and child.

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Q3: Why is the concept of God having a “son” considered theologically problematic in this framework?

Maududi explains that the notion of a son implies a partner or an heir. This directly contradicts God’s absolute oneness and self-sufficiency. A son would suggest God shares divinity, has a need, or requires succession — all of which are incompatible with His nature as the self-sufficient, eternal Creator. The relationship between God and all existence is one of Creator and creation, not of biological or divine progeny.

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Q4: What does Verse 117 say, and what does the title “Badi’” mean?

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

“The Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‘Be,’ and it is.”

The word Badi’ means the One who brings things into existence from absolute non-existence, without any prior model, precedent, or blueprint. He is the sole, original Inventor of all that exists. This title alone negates any need for assistance or partnership in the act of creation.

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Q5: What is the theological significance of the command “Kun fa-yakun” (Be, and it is)?

The command Kun (“Be”) followed instantly by fa-yakun (“and it is”) describes God’s creative power as absolute, effortless, and immediate. There is no process, no helper, and no intermediary involved. Maududi emphasizes that if God can bring the entire universe into existence by a single act of will, the concept of needing a son — whether as an assistant, a partner in divinity, or a savior — becomes not only blasphemous but logically superfluous.

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Q6: How does this framework address the Christian understanding of Jesus as the Son of God?

Within this Quranic framework, the miraculous birth of Jesus without a father is not evidence of divine sonship — it is simply another expression of the same creative power: God said “Be,” and Jesus was. His creation was extraordinary, but it falls within the same category as God’s creation of the heavens and the earth from nothing. The miracle points to God’s unlimited power, not to any divine parentage. Jesus remains a creation, fully subject and obedient to his Creator, as is all of existence.

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Q7: How do these two verses function together as a theological unit?

Maududi presents them as a concise but complete argument. Verse 116 delivers the rejection — God is exalted above having a son, and all creation stands in submission to Him as its Master. Verse 117 delivers the proof — God is the Originator who creates without need of any means, and His will alone is sufficient to bring anything into being. Together, they reject anthropomorphism, affirm true Lordship, establish creation by divine fiat (Kun), and complete the Quran’s correction of both Jewish and Christian theological errors in this section of Al-Baqarah.

Q:Allah subhanautala is the most forgiving and the allegations come up when there are verse for punishments for crimes, blasphemy, rebellions, disobedience and how are these explained in Quran and in tafaseer

A:

This is a profound and important area of Islamic scholarship. Let me lay this out comprehensively and systematically.

Allah’s Forgiveness and the Question of Punishment Verses in the Quran
🔑 The Overarching Principle: Punishment and Mercy Are Not Opposites
Before examining specific verses, the most important theological insight from classical tafaseer is this:
Every punishment verse in the Quran is embedded in a framework of mercy. The Quran never announces a punishment without simultaneously opening a door of repentance, clarifying the conditions of evidence, and reminding the reader of Allah’s Ghafoor (Ever-Forgiving) and Raheem (Most Merciful) nature.
Ibn Kathir and Al-Qurtubi consistently explain that the Quranic phrase Shadīd al-ʿIqāb (Severe in Penalty) is always balanced with declarations of Allah’s vast forgiveness and mercy, as seen in verses like 5:98 and 40:3. The penalty serves as a deterrent and a consequence of rebellion, while the door to repentance and mercy remains perpetually open — framing the believer’s relationship with Allah in a healthy balance of Rajāʾ (hope) and Khawf (fear).

⚖️ The Three-Tier Structure of Islamic Punishment
Islamic penal law divides punishments into three distinct categories, unlike secular legal codes which treat all penalties as one type. These are: Hudūd (fixed penalties for specific grave transgressions established by Divine statute), Qiṣāṣ (just retaliation for injury or murder), and Taʿzīrāt (discretionary penalties left to the judge’s wisdom). This structural layering is crucial — it shows the system is not a blunt instrument but a finely calibrated architecture of justice.

📖 The Alleged Verses — Category by Category

1. CRIMES: Theft — Surah Al-Māʾidah 5:38
   “As for the male and female thief, cut off their hands as a recompense for what they have done — a deterrent from Allah. And Allah is Almighty, All-Wise.”
   The alleged charge: Amputation for theft seems barbaric and disproportionate.
   Quranic rebuttal — the very next verse (5:39):
   “But whoever repents after their wrongdoing and reforms — Allah will turn to them in forgiveness. Indeed, Allah is Most Forgiving, Most Merciful.”
   The punishment verse and the forgiveness verse are inseparable — they are consecutive. Allah does not announce the penalty without immediately announcing the path back.
   Tafseeri explanation — conditions that make enforcement extremely rare:
   The punishment for theft is not applied indiscriminately. The stolen property must exceed a specific minimum value (equivalent to a quarter of a Dinar or more), ensuring petty theft does not warrant this consequence. Cases of hand amputation were almost nonexistent in Islamic history due to the high evidentiary bar. In the Prophet’s ﷺ lifetime, extreme penalties occurred only in narrow, carefully verified circumstances.
   The principle of “averting Hudūd by doubts” (idraʾu al-hudūd bi al-shubuhāt) is a crucial aspect of Islamic criminal justice. This principle, derived from Prophetic hadith and elaborated by the jurists, mandates that in cases of doubt or ambiguity, prescribed punishments must not be applied. This highlights the system’s inherent inclination toward avoiding punishment unless guilt is established with absolute certainty.
   Wisdom of the punishment: The wisdom behind ordaining prescribed punishments is that they serve as deterrence, restraint, and purification from sins. They are ordained to fulfill the rights of Allah and for the benefit of the Muslim community. Such punishments are in the best interest of humankind in this world and the Hereafter — the object is not cruelty but the protection of society from the dangers of crime.
2. REBELLION & ARMED DISORDER: Surah Al-Māʾidah 5:33
   “The penalty for those who wage war against Allah and His Messenger and spread mischief in the land is death, crucifixion, cutting of hands and feet on opposite sides, or exile.”
   The alleged charge: This verse seemingly prescribes extreme penalties for vague offenses.
   Tafseeri clarification — what “waging war against Allah” actually means:
   This punishment applies to robbers and armed rebels who ruin public peace by attacking with group force and openly break the law of the land. The word Muḥārabah specifically denotes spreading disorder by employing force and causing the destruction of public peace and safety — it is used for high-handed, group-led attacks on the life, property, and honour of people. This is highway robbery, armed rebellion, and organized terrorism in modern terms — not individual disobedience or personal sin.
   The mercy escape clause — same passage, verse 5:34:
   Ibn Kathir records a dramatic historical example: a highway robber named ʿAlī al-Asadī had waged war, blocked roads, shed blood and plundered wealth. He heard a man reciting: “O My servants who have transgressed against themselves! Despair not of the mercy of Allah.” (39:53) He laid down his sword, came to Madīnah in repentance, performed dawn prayer, and declared his repentance before being apprehended. Abū Hurayrah ؓ confirmed his immunity from punishment, saying “He has spoken the truth.” ʿAlī was absolved entirely and went on to perform jihad in Allah’s cause.
3. BLASPHEMY — The Most Contentious Question
   What the Quran actually says:
   The Quran does not contain a single verse that prescribes a specific worldly punishment for blasphemy alone. The allegations of a “blasphemy law” in the Quran are largely a juristic and historical construction, not a direct Quranic command.
   Those executed in the Prophet’s ﷺ time for what is called “blasphemy” were guilty of multiple compounded crimes simultaneously — rejection of the Messenger after clear signs had come, violation of peace treaties, military conspiracy to murder the Prophet ﷺ, and incitement against the Muslim community. It is extremely important to note that these individuals were not killed just for blasphemy. This divine law governing the rejection of a Messenger is clearly associated with the unique presence of a Rasūl among his addressees and has nothing to do with the permanent Sharīʿah applicable until the Day of Judgement.
   The Quran’s own instruction regarding blasphemy and insult:
   The Quran itself commands: “Invite to the way of your Lord with wisdom and good instruction, and debate with them in the best manner” (16:125). The Quran on numerous occasions shows how all the Prophets of God, including the Prophet Muhammad ﷺ, were insulted by their addressees — yet not once does Allah command the Prophet ﷺ or his companions to react with anger or force.
   Crucially, the Quran states that the death penalty applies in only two categories of crime: in punishment for murder, and in punishment for promoting disorder in the land (fasād). If individuals or groups attempt to implement punishment on their own authority without a sovereign state, they themselves could be declared guilty of fasād fi’l-arḍ (spreading disorder in the land).
4. ADULTERY (Zinā): Surah Al-Nūr 24:2
   “The female and male fornicator — lash each of them with a hundred lashes.”
   The extraordinary evidentiary standard:
   The application of Hudūd requires unquestionable evidence and multiple safeguards. For adultery, the punishment can only be carried out with four reliable eyewitnesses to the act itself. Even a slight doubt or the possibility of repentance can halt the entire process. In many historical cases, Islamic judges preferred to find legal ways to avoid applying Hudūd, reflecting the emphasis on mercy, fairness, and social protection.
   A remarkable hadith on this — the case of Māʿiz ؓ:
   A man came to the Prophet ﷺ and confessed to adultery four separate times. The Prophet ﷺ repeatedly told him: “Woe be upon you — go back, ask forgiveness of Allah and turn to Him in repentance.” Only after the fourth insistence was the case processed. After the execution, the Prophet ﷺ said of him: “He has made such a repentance that if that were to be divided among a people, it would have been enough for all of them.”
   This hadith reveals something profound: the Prophet ﷺ’s first, second, and third instinct was to send the man away to repent — not to punish. The system’s grain runs toward mercy.
5. DISOBEDIENCE AND REBELLION AGAINST DIVINE ORDER
   Surah Al-Baqarah 2:178–179 — Qiṣāṣ (Just Retaliation)
   “O believers! Just retaliation is prescribed for you in cases of murder… But if the killer is forgiven by the victim’s family, then blood-money should be paid fairly.”
   The mercy built into the verse:
   In Qiṣāṣ (retaliation) cases, the victim or their family has the explicit right to forgive or accept compensation (diya). This opens space for compassion and restores relationships rather than escalating conflict. The Quran immediately follows the retaliation verse with: “This is a mercy from your Lord” — Allah Himself describes the entire system of just retaliation, including its forgiveness option, as an act of His mercy.

🏗️ The Grand Theological Framework: Why Punishment Itself Is a Mercy
The tafaseer tradition resolves the tension between Allah’s forgiveness and punishment verses through four foundational principles:
Principle 1 — Punishment is surgical, not general.
Divine punishment follows a consistent Quranic pattern: worldly punishment serves as a decisive end for oppressors and a lesson for future generations. Al-Qurtubi adds that retribution occurs only after a period of forbearance is met with continued, willful defiance — incurring divine displeasure only after repeated warnings go unheeded.
Principle 2 — The door of Tawbah (repentance) overrides almost everything.
Repentance before capture or trial often nullifies the penalty entirely. Forgiveness by the victim is greatly rewarded and legally acknowledged. Preventive policies and moral education are favored over punitive measures. The broader aim is always rehabilitation and protection of communal harmony, not simply retribution.
Principle 3 — Istidraj: The most subtle form of divine patience.
The Quranic concept of Istidraj (gradual dealing) reveals a profound dimension: Allah may bestow worldly blessings upon persistent sinners, not as a sign of favor, but as a continuation of His forbearance — giving every opportunity for return before any accounting. This concept, explained by Al-Qurtubi, shows that even apparent divine silence in the face of sin is itself an extended mercy.
Principle 4 — The punishment purifies, it does not condemn permanently.
The worldly Hudūd punishment, once carried out, clears the account in this world — but does not automatically clear the account of the Hereafter unless accompanied by sincere repentance. Conversely, sincere repentance clears the Hereafter account even if the worldly punishment must still proceed. This dual system shows that Allah’s justice and His mercy operate on separate tracks — neither cancels the other.

🌿 The Definitive Quranic Statement on Allah’s Forgiveness
“Say: O My servants who have transgressed against themselves — do not despair of the mercy of Allah. Indeed, Allah forgives all sins. He is the Most Forgiving, the Most Merciful.” (39:53)
“And your Lord is the Most Forgiving, Full of Mercy. If He were to seize them for what they earn, He would have hastened the punishment for them — but for them is an appointed time from which they will find no refuge.” (18:58)
These verses stand as the Quran’s own permanent, unconditional rebuttal to any reading of punishment verses that makes Allah seem harsh or unforgiving. Every punishment verse in the Quran is downstream of these overarching declarations — they set the tone and frame the entire system.
The architecture of Quranic justice can be summarized thus: infinite patience → repeated warning → mercy offered → if refused and harm caused to others → measured accountability → and even then, repentance accepted before the final moment.

The Quran verse you’re referring to is from Surah Al-Baqarah (2:216). A common English translation reads: “Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not.” 0 3 6

Here are the Quranic verses on divine wisdom from the previous response, now including the original Arabic text for each, followed by a common English translation for clarity.

• Surah Al-Baqarah (2:216): كُتِبَ عَلَيۡكُمُ الۡقِتَالُ وَهُوَ كُرۡهٌ لَّـكُمۡۚ وَعَسٰۤى اَنۡ تَكۡرَهُوۡا شَيۡـئًا وَّهُوَ خَيۡرٌ لَّـکُمۡۚ وَعَسٰۤى اَنۡ تُحِبُّوۡا شَيۡـئًا وَّهُوَ شَرٌّ لَّـكُمۡؕ وَاللّٰهُ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ‏
  “Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not.” 7tafseer: Here is the tafsir (commentary) for Quran verse 2:216 (Surah Al-Baqarah) from Tafhim-ul-Quran by Sayyid Abul A’la Maududi. Note: I assume this is the verse you intended, as Surah Al-Baqarah has only 286 verses (not 316), and it aligns with the context of your previous queries about divine wisdom and the theme of disliking something that may be good. If you meant a different verse, please clarify.
  Arabic Text
  كُتِبَ عَلَيۡکُمُ الۡقِتَالُ وَهُوَ كُرۡهٌ لَّـكُمۡ‌ۚ وَعَسٰۤىٓ أَن تَكۡرَهُوۡا شَيۡـًٔا وَّهُوَ خَيۡرٌ لَّـکُمۡ‌ۚ وَعَسٰٓىٓ أَن تُحِبُّوۡا شَيۡـًٔا وَّهُوَ شَرٌّ لَّـكُمۡ‌ؕ وَاللّٰهُ يَعۡلَمُ وَأَنۡـتُمۡ لَا تَعۡلَمُوۡنَ
  English Translation
  Fighting is ordained upon you and it is disliked by you; it may well be that you dislike a thing even though it is good for you, and it may well be that you like a thing even though it is bad for you. Allah knows and you do not know.
  Detailed Commentary
  This verse is part of a sequence in Surah Al-Baqarah that addresses the obligations of charity (2:215) and fighting (jihad) in the cause of Allah (2:216). It follows the command to spend in the way of Allah and the prescription of fighting, which was hateful to the Muslims at the time of its revelation due to their recent migration from Makkah to Madinah and their desire for peace. The verse explains the divine wisdom behind such obligations, emphasizing that human perceptions of good and bad may not align with Allah’s judgment.
  The commentary highlights that fighting (qital) is written (kutiba) upon the believers as an obligation, yet it is described as kurh (repugnant or hateful) to them. This reflects the initial reluctance of the Muslims to engage in armed struggle, preferring a life of worship without conflict. However, Allah points out the paradox: something disliked may actually be beneficial (khayr lakum), while something loved may be harmful (sharr lakum). This teaches that obedience to Allah’s commands should not be based on personal liking or disliking but on faith in divine wisdom.
  The verse underscores Allah’s omniscience (Ya’lamu – He knows) in contrast to human limitation (wa antum la ta’lamun – and you do not know). This implies that what appears burdensome or unpleasant may lead to long-term spiritual, moral, or communal benefits that humans cannot fully perceive. In the context of the surah, this obligation of fighting was necessary for establishing justice, defending the faith, and protecting the Muslim community against persecution.
  Broader Contextual Notes from the Tafsir
  The broader commentary on verses 211-216 discusses the historical context of the Children of Israel, their receipt of clear signs (ayat bayyinah), and the consequences of altering Allah’s favors (ni’mah). It ties into the theme of divine punishment for ingratitude and the obligation of fighting as a test, similar to past nations. No specific footnotes are noted for verse 216 alone, but the overall section emphasizes lessons from history to encourage steadfastness in divine commands. 6
• Surah An-Nisa (4:19): يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًۭاۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍۢ مُّبَيِّنَةٍۢۚ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًۭٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًۭا كَثِيرًۭا
  “O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.” 77
• Surah Al-Baqarah (2:286): لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَاۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَاۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًۭا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَاۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ
  “Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. ‘Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.'” 31
• Surah Al-Anfal (8:29): يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًۭا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
  “O you who have believed, if you fear Allah, He will grant you a criterion and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty.” 39
• Surah Al ‘Imran (3:146): وَكَأَيِّن مِّن نَّبِىٍّۢ قَـٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٌۭۖ فَمَا وَهَنُوا۟ لِمَآ أَصَابَهُمْ فِى سَبِيلِ ٱللَّهِ وَمَا ضَعُفُوا۟ وَمَا ٱسْتَكَانُوا۟ۗ وَٱللَّهُ يُحِبُّ ٱلصَّـٰبِرِينَ
  “And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast.” 48
• Surah Al-Inshirah (94:5-6): فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًۭا ۝ إِنَّ مَعَ ٱلْعُسْرِ يُسْرًۭا
  “For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease.” 57 58
• Surah Al-Mumtahanah (60:8): لَا يَنْهَاكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَـٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوٓا۟ إِلَيْهِمْۗ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ
  “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” 96

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Translation (Sahih International)

Here is the English translation of verses 7-14 from Surah Al-Mujadilah (The Pleading Woman), based on the Sahih International version:

Verse 7: Do you not see that Allah knows whatever is in the heavens and whatever is on the earth? If three converse privately, He is their fourth. If five, He is their sixth. Whether fewer or more, He is with them wherever they may be. Then, on the Day of Judgment, He will inform them of what they have done. Surely Allah has ˹perfect˺ knowledge of all things. 42

Verse 8: Have you not seen those who were forbidden from secret talks, yet they ˹always˺ return to what they were forbidden from, conspiring in sin, aggression, and disobedience to the Messenger? And when they come to you ˹O Prophet˺, they greet you not as Allah greets you, and say to one another, “Why does Allah not punish us for what we say?” Hell is enough for them—they will burn in it. And what an evil destination! 42

Verse 9: O believers! When you converse privately, let it not be for sin, aggression, or disobedience to the Messenger, but let it be for goodness and righteousness. And fear Allah, to Whom you will ˹all˺ be gathered. 42

Verse 10: Secret talks are only inspired by Satan to grieve the believers. Yet he cannot harm them whatsoever except by Allah’s Will. So in Allah let the believers put their trust. 42

Verse 11: O believers! When you are told to make room in gatherings, then do so. Allah will make room for you ˹in His grace˺. And if you are told to rise, then do so. Allah will elevate those of you who are faithful, and ˹raise˺ those gifted with knowledge in rank. And Allah is All-Aware of what you do. 42

Verse 12: O you who have believed, when you [wish to] privately consult the Messenger, offer before your consultation charity in the form of a charity before your private consultation. That is better for you and more purifying. But if you find not [the means] – then indeed, Allah is Forgiving and Merciful. 42

Verse 13: Have you feared to offer before your consultation charities? So when you do not offer them, and Allah has forgiven you, then [at least] establish prayer and give zakah and obey Allah and His Messenger. And Allah is Acquainted with what you do. 42

Verse 14: Have you not seen those who befriend a people with whom Allah has become angry? They are neither of you nor of them, and they swear to untruth while they [themselves] know. 42

Tafseer (Commentary)

Below is a commentary on these verses, drawn from the Tafsir by Sayyid Abul Ala Maududi, a respected 20th-century scholar. I’ve organized it by verse with key points summarized for clarity:

Verse 7: Allah is fully aware of everything in the heavens and earth, including all secret conversations—no matter how few or many people are involved, He is present with them in knowledge. On the Day of Judgment, He will reveal their deeds to them, emphasizing His complete knowledge of all things. 44

Verse 8: This refers to the hypocrites who, despite being forbidden from secret whispering, continue to do so to plot sin, hostility, and defiance against the Prophet. They mockingly greet the Prophet with twisted words (e.g., implying death instead of peace) and wonder why Allah doesn’t punish them for their lies—Hell is their fitting punishment and a terrible end. 44

Verse 9: Believers are instructed to avoid secret talks aimed at sin, aggression, or disobeying the Messenger; instead, such conversations should promote virtue and piety. They should maintain fear of Allah, knowing all will return to Him for accountability. 44

Verse 10: Secret plotting stems from Satan, intended to cause distress to true believers, but Satan can only harm if Allah permits it. Believers are urged to place their full trust in Allah alone. 44

Verse 11: In assemblies, believers should make space when asked, and Allah will grant them ample provision in return. When told to rise (e.g., to allow others to sit or for important matters), they should comply. Allah elevates the ranks of the faithful and those with knowledge, and He is fully aware of all deeds. 44

Verse 12: When seeking private consultation with the Prophet, believers should offer charity beforehand, as it is better for purification of the soul. If unable to do so due to poverty, Allah is Forgiving and Merciful. 44

Verse 13: If believers hesitate to give charity for private consultations and Allah forgives this, they should still uphold prayer, give zakah (obligatory charity), and obey Allah and His Messenger. Allah is well-informed of all actions. 44

Verse 14: This points to the hypocrites who form alliances with groups (like the Jews of Madinah) that have incurred Allah’s anger. These hypocrites don’t truly belong to either the believers or those groups, as their ties are driven by self-interest. They knowingly swear false oaths of loyalty to Islam to deceive others and create doubt about the faith. 45

Verses chapter saba 32-39

Translation (Sahih International)

Verse 32: Those who were arrogant will say to those who were oppressed, “Did we avert you from guidance after it had come to you? Rather, you were criminals.” 23

Verse 33: Those who were oppressed will say to those who were arrogant, “Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals.” But they will [all] confide regret when they see the punishment; and We will put shackles on the necks of those who disbelieved. Will they be recompensed except for what they used to do? 23

Verse 34: And We did not send into a city any warner except that its affluent said, “Indeed we, in that with which you were sent, are disbelievers.” 23

Verse 35: And they said, “We are more [than the believers] in wealth and children, and we are not to be punished.” 23

Verse 36: Say, “Indeed, my Lord extends provision for whom He wills and restricts [it], but most of the people do not know.” 23

Verse 37: And it is not your wealth or your children that bring you nearer to Us in position, but it is [by being] one who has believed and done righteousness. For them there will be the double reward for what they did, and they will be in the upper chambers [of Paradise], safe [and secure]. 23

Verse 38: And the ones who strive against Our verses to cause [them] failure – those will be brought into the punishment [to remain]. 23

Verse 39: Say, “Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] – He will compensate it; and He is the best of providers.” 23

Tafseer (Ibn Kathir)

Verses 32-33: And those who were arrogant will say to those who were deemed weak: “Did we keep you back from guidance after it had come to you? Nay, but you were criminals.” Those who were deemed weak will say to those who were arrogant: “Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!” And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do?

Their leaders and masters, those who were arrogant, will say to them: “Did we keep you back from guidance after it had come to you?” meaning, ‘We did nothing more to you than to call you, and you followed us without any evidence or proof, and you went against the evidence and proof which the Messengers brought because of your own desires; it was your own choice.’ They will say: “…Nay, but you were criminals.” Those who were deemed weak will say to those who were arrogant: “Nay, but it was your plotting by night and day…” meaning, ‘you used to plot against us night and day, tempting us with promises and false hopes, and telling us that we were truly guided and that we were following something, but all of that was falsehood and manifest lies.’ Qatadah and Ibn Zayd said: “Nay, but it was your plotting by night and day,” means, “You plotted by night and day.” Malik narrated something similar from Zayd bin Aslam. “When you ordered us to disbelieve in Allah and set up rivals to Him!” means, ‘To set up gods as equal to Him, and you created doubts and confusion in our minds, and you fabricated far-fetched ideas with which to lead us astray.’ “And each of them (parties) will conceal their own regrets, when they behold the torment.” means, both the leaders and the followers will feel regret for what they did previously. “And We shall put iron collars round the necks of those who disbelieved.” This is a chain which will tie their hands to their necks. “Are they requited aught except what they used to do?” means, they will be punished according to their deeds: the leaders will be punished according to what they did, and the followers will be punished according to what they did. “He will say: “For each one there is double (torment), but you know not.” (7:38). Ibn Abi Hatim recorded that Abu Hurayrah, may Allah be pleased with him, said, “The Messenger of Allah, peace and blessings of Allah be upon him, said: “When the people of Hell are driven towards it, it will meet them with its flames, then the Fire will burn their faces and the flesh will all fall to their hamstrings.” 11

Verses 34-38: And We did not send a warner to a township but those who were given the worldly wealth and luxuries among them said: “We believe not in what you have been sent with.” And they say: “We are more in wealth and in children, and we are not going to be punished.” Say: “Verily, my Lord expands the provision to whom He wills and restricts, but most men know not.” And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds; as for such, there will be multiple rewards for what they did, and they will reside in the high dwellings (Paradise) in peace and security. And those who strive against Our Ayat, to frustrate them, they will be brought to the torment.

Allah is consoling His Prophet and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: “Shall we believe in you, when the weakest (of the people) follow you?” (26:110) “nor do we see any follow you but the meanest among us and they (too) followed you without thinking” (11:27). The leaders among the people of Salih said: “to those who were counted weak – to such of them as believed: “Know you that Salih is one sent from his Lord.” They said: “We indeed believe in that with which he has been sent.” Those who were arrogant said: “Verily, we disbelieve in that which you believe in.” (7:75-76). And Allah said: “Thus We have tried some of them with others, that they might say: “Is it these (poor believers) that Allah has favored from among us” Does not Allah know best those who are grateful?” (6:53), “And thus We have set up in every town great ones of its wicked people to plot therein” (6:123), and “And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction” (17:16). And Allah says here: And We did not send a warner to a township meaning a Prophet or a Messenger, “but those who were given the worldly wealth and luxuries among them” means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, “They are their tyrants, chiefs and leaders in evil.” “We believe not in the (Message) with which you have been sent.” means, ‘we do not believe in it and we will not follow it.’ Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: “And they say: “We are more in wealth and in children, and we are not going to be punished.” meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: “Do they think that in wealth and children with which We enlarge them We hasten unto them with good things. Nay, but they perceive not.” (23:55-56) “So, let not their wealth nor their children amaze you; in reality Allah’s plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.” (9:55), and “Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!” (74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: “Say: “Verily, my Lord expands the provision to whom He wills and restricts…” meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, “but most men know not.” Then Allah says: “And it is not your wealth, nor your children that bring you nearer to Us,” meaning, ‘these things are not a sign that We love you or care for you.’ Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings of Allah be upon him, said: “Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.” Muslim and Ibn Majah also recorded this. Allah says: “but only he who believes, and does righteous deeds” meaning, ‘only faith and righteous deeds will bring you closer to Us.’ “as for such, there will be multiple rewards for what they did,” means, the reward will be multiplied for them between ten and seven hundred times. “and they will reside in the high dwellings in peace and security.” means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that Ali, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings of Allah be upon him, said: “In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.” A bedouin asked, “Who are they for?” He said: “For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.” “And those who strive against Our Ayat, to frustrate them,” means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, “they will be brought to the torment” means, they will all be punished for their deeds, each one accordingly. 11

Verse 39: Say: “Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him…”

means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah: “See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favour.” (17:21). This means that just as there are differences between them in this world – where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty – so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet, peace and blessings of Allah be upon him, said, describing the best of people in this world: “He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.” It was recorded by Muslim. 11

NOVEMBER 18, 2025 FORONECREATOR 1 COMMENT

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.

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📖 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﴾

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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.”

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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.

Disbelievers’ accusations and the Quran’s refutations, emphasizing the Prophet’s sanity and the truth of his message.

Based on Tafheem-ul-Quran by Maulana Maududi, here are the relevant Quranic verses where disbelievers accused the Prophet Muhammad (peace be upon him) of being afflicted with mental disorders (often using the term “majnun,” meaning mad or possessed). I have included the verse reference, English translation, and key excerpts from the tafseer (commentary). These are the main instances, focusing on direct accusations or refutations of such claims. The translations and commentaries are drawn from the source for accuracy.

1. Surah Al-Hijr (15:6)
   Translation: “They say: ‘O you to whom the Admonition has been revealed, you are surely crazed.'”
   Tafseer: The disbelievers sarcastically address the Prophet, claiming he is insane due to the revelation he receives. This remark is similar to what Pharaoh said about Prophet Moses. The word “majnun” (crazed) implies they view the Admonition (Quran) as madness, denying its divine origin. The opponents mock the Prophet by calling him mad, questioning why he does not bring angels if truthful. This reflects their rejection of the revelation, attributing it to insanity rather than prophethood. The Quran counters this by affirming it is We Who sent the Admonition and guard it, refuting their taunts. 10
2. Surah Saba (34:8)
   Translation: “Has he forged a lie against Allah, or is he afflicted with madness? Nay, but those who do not believe in the Hereafter are doomed to be chastised and are far gone in error.”
   Tafseer: The chiefs of the Quraish knew well that it was extremely difficult for the common people to accuse Muhammad (peace be upon him) of being a liar, for the entire nation knew that he was completely a truthful person, and no one had ever heard a lie from him all his life. Therefore, they presented their charge against him before the people like this: “When this person utters an impossible thing like the life-after-death from his mouth, he is either uttering (God forbid) a falsehood deliberately, or he is mad.” But this accusation of madness also was as absurd as of falsehood, for a stupid person only could admit that such a wise and intelligent man as the prophet (peace be upon him) could be mad. That is why Allah did not feel it was necessary to refute their absurd charge by an argument, and only made mention of their wonder which they expressed at the possibility of the life-after-death. This is the first answer to their charge. It means: “O foolish people, it is you who have lost your reason. For you do not listen to the one who is informing you of the truth and are recklessly galloping on the way that leads to Hell. But the height of your stupidity is that you are calling the one who is anxious for your salvation, a mad person.” The unbelievers accused the Prophet of either forging a lie against Allah or being afflicted with madness due to his claims about the resurrection and the Hereafter. 12
3. Surah Ad-Dukhan (44:14)
   Translation: “Yet they turned away from him and said: ‘This is a well-tutored madman.'”
   Tafseer: What they meant was: this was a simple man, some others have incited and deceived him. They secretly forge and teach him verses of the Quran, and he comes and recites them before the people. They sit back in peace and leave him alone to receive the abuses and be pelted with stones. They would make a mockery of all the arguments, the admonitions and the serious teachings which the Prophet (peace be upon him) had been presenting since several years and was growing weary. Neither they paid any attention to the rational things being expressed in the Quran nor recognized the extraordinary character of the man who was presenting them, nor took any trouble to think what nonsense they were uttering when they imputed such things to the Prophet (peace be upon him). Obviously, if there had been another person who gave secret instruction to the Prophet (peace be upon him), he could not have remained hidden from Khadijah and Abu Bakr, Ali and Zaid bin Harithah and other early Muslims, who were the closest and constant companions of the Prophet (peace be upon him). Then, how it is that these very people only became his most devoted and dedicated followers, whereas if the business of prophethood had depended on the secret instruction of some other person, these very people would have been in the forefront to oppose him. The disbelievers claimed the Messenger was “majnun” (mad), implying a mental disorder, suggesting he was not original but taught secretly by others, and they mocked his serious admonitions without considering the rationality in the Quran or his exemplary conduct. 14
4. Surah At-Tur (52:29)
   Translation: “Therefore remind, for by the grace of your Lord you are not a soothsayer, nor a madman.”
   Tafseer: This verse though apparently addressed to the Prophet (peace be upon him) is actually meant for the disbelievers through him. Whenever he spoke of Resurrection and the gathering together of mankind, and accountability, and meting out of rewards and punishments, and Heaven and Hell and recited the verses of the Quran in support thereof, with the claim that he received that information from Allah and that it was Allah’s Word that had been revealed to him, their leaders and religious guides and depraved people neither listened to him seriously themselves nor wanted that the other people should pay any attention to him. Therefore, they would sometimes taunt him saying that he was a sorcerer, or a poet, or a madman, or one bewitched, and in this way they would incite the common people against him. The disbelievers mock and ridicule the news of Resurrection, Hereafter, Heaven, and Hell, disputing it for fun and amusement rather than to understand the reality. 41
5. Surah Al-Qalam (68:51)
   Translation: “And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say: ‘Indeed, he is mad.'”
   Tafseer: The disbelievers in Makkah accused the Prophet Muhammad (peace be upon him) of being a madman due to his recitation of the Quran, despite their prior recognition of his honesty, intelligence, and sagacity before his prophethood. The verse refutes this by emphasizing that the Quran’s eloquence and sublime themes demonstrate divine favor, not madness. The address is primarily to counter the disbelievers’ calumny, not to assure the Prophet, who had no such doubt. High moral character and soundness of mind are inseparable, as madness implies a disturbed balance, while the Prophet’s morals prove his equilibrium. The Makkah people knew his character, making their accusation shameless. Modern accusations of madness or epilepsy against the Prophet are dismissed as foolish, given the Quran’s availability and the Prophet’s detailed life history. 22
6. Surah At-Takwir (81:22)
   Translation: “(O people of Makkah), your companion is not mad.”
   Tafseer: This verse addresses the people of Makkah, refuting their claim that the Prophet Muhammad (peace be upon him) is mad. The commentary explains that the Prophet was not a stranger to them but a man from their own clan and tribe, known for his wisdom, and they should not shamelessly label him as insane. It emphasizes that the Quran’s message is not the bragging of an insane person or the evil suggestion of a devil, as sworn by the alternating stars, the night as it recedes, and the dawn as it breathes. The context highlights that the Prophet saw the Angel Gabriel in broad daylight on the clear horizon, conveying divine revelation, and is trustworthy without grudging the unseen. The people of Makkah accused the Prophet of being mad due to the extraordinary nature of his revelations. The verse directly counters this by affirming his sanity, noble status as a messenger, and personal observation of divine signs, distinguishing his message from madness or satanic influence. 16

These verses primarily show the disbelievers’ accusations and the Quran’s refutations, emphasizing the Prophet’s sanity and the truth of his message. If you’d like more details or verses from other tafsirs, let me know!

Comparison of other tafseer

Comparison of Tafheem-ul-Quran and Tafsir Ibn Kathir on Verses Accusing Prophet Muhammad (PBUH) of Mental Disorders

Below, I compare the commentaries from Tafheem-ul-Quran (by Maulana Maududi) and Tafsir Ibn Kathir (abridged English version) for the relevant verses. For each verse, I include the translation (generally consistent across sources), the key excerpt from Tafheem-ul-Quran (from your previous query), and the corresponding excerpt from Ibn Kathir. Then, I provide a brief comparison noting similarities, differences, and emphases. Both tafsirs refute the accusations of madness (“majnun”) by the disbelievers, often highlighting the Prophet’s truthfulness, wisdom, and the divine origin of the Quran, but Ibn Kathir tends to include more hadith references and quotes from early scholars like Ibn Abbas, while Maududi focuses more on psychological and social analysis of the disbelievers’ motives.

1. Surah Al-Hijr (15:6)
   Translation: “They say: ‘O you to whom the Admonition has been revealed, you are surely crazed.'”
   Tafheem-ul-Quran Excerpt: The disbelievers sarcastically address the Prophet, claiming he is insane due to the revelation he receives. This remark is similar to what Pharaoh said about Prophet Moses. The word “majnun” (crazed) implies they view the Admonition (Quran) as madness, denying its divine origin. The opponents mock the Prophet by calling him mad, questioning why he does not bring angels if truthful. This reflects their rejection of the revelation, attributing it to insanity rather than prophethood. The Quran counters this by affirming it is We Who sent the Admonition and guard it, refuting their taunts. 10
   Tafsir Ibn Kathir Excerpt: The Accusation that the Prophet was a Madman and Demands for Him to bring down Angels. Allah tells us about the disbelief, arrogance and stubbornness of the disbelievers as reflected in their words: “O you (Muhammad) to whom the Dhikr (the Qur’an) has been revealed!” i.e., the one who claims to receive it. “Verily, you are a mad man!” i.e., by your invitation to us to follow you and leave the way of our forefathers. “Why do you not bring angels to us” i.e., to bear witness to the accuracy of what you have brought to us is true, if you are really telling the truth. This is similar to what Pharaoh said: “Why then are not golden bracelets bestowed on him, or angels sent along with him” (43:53). And Allah said: “And those who do not expect a meeting with Us, say: ‘Why are not the angels sent down to us, or why do we not see our Lord?’ Indeed they think too highly of themselves, and are scornful with great pride. On the Day that they do see the angels – there will be no good news given on that day to the guilty. And they (angels) will say: ‘All kinds of glad tidings are forbidden for you.'” (25:21-22). For this reason Allah said: “We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite!” Mujahid said: “We do not send the angels down except with the truth” “i.e., with the Message and the punishment.” Then Allah, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur’an, and He is protecting it from being changed or altered. 72
   Comparison: Both tafsirs emphasize the disbelievers’ mockery and demand for angels as proof, linking it to similar rejections of past prophets like Moses. Maududi focuses on the sarcasm and divine guardianship of the Quran, while Ibn Kathir expands on the arrogance of the disbelievers, quotes related verses (e.g., 43:53, 25:21-22), and includes Mujahid’s interpretation of angelic descent bringing punishment. The core refutation is similar, but Ibn Kathir provides more cross-references.
2. Surah Saba (34:8)
   Translation: “Has he forged a lie against Allah, or is he afflicted with madness? Nay, but those who do not believe in the Hereafter are doomed to be chastised and are far gone in error.”
   Tafheem-ul-Quran Excerpt: The chiefs of the Quraish knew well that it was extremely difficult for the common people to accuse Muhammad (peace be upon him) of being a liar, for the entire nation knew that he was completely a truthful person, and no one had ever heard a lie from him all his life. Therefore, they presented their charge against him before the people like this: “When this person utters an impossible thing like the life-after-death from his mouth, he is either uttering (God forbid) a falsehood deliberately, or he is mad.” But this accusation of madness also was as absurd as of falsehood, for a stupid person only could admit that such a wise and intelligent man as the prophet (peace be upon him) could be mad. That is why Allah did not feel it was necessary to refute their absurd charge by an argument, and only made mention of their wonder which they expressed at the possibility of the life-after-death. This is the first answer to their charge. It means: “O foolish people, it is you who have lost your reason. For you do not listen to the one who is informing you of the truth and are recklessly galloping on the way that leads to Hell. But the height of your stupidity is that you are calling the one who is anxious for your salvation, a mad person.” The unbelievers accused the Prophet of either forging a lie against Allah or being afflicted with madness due to his claims about the resurrection and the Hereafter. 12
   Tafsir Ibn Kathir Excerpt: The disbelievers said: “Has he invented a lie against Allah, or is there a madness in him?” By telling us this [about the Hereafter], he is doing one of two things: either he is deliberately fabricating something and saying that Allah has revealed it to him, or he is not doing it deliberately, but he is deluded as crazy and insane people are. Allah said, refuting their words: “Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error.” Meaning, the matter is not as they claim or as they think; on the contrary, Muhammad ﷺ is the one who is telling the truth, and is righteous and wise; he is the one who has brought the truth, and they are the foolish and ignorant liars. “In a torment” means their disbelief, which will lead them to the torment of Allah. “And in far error” far from the truth in this world. 73
   Comparison: Both highlight the disbelievers’ dilemma in accusing the Prophet—knowing his truthfulness, they alternate between calling him a liar or mad. Maududi delves into the social context (Quraish chiefs’ strategy) and calls out the disbelievers’ stupidity, while Ibn Kathir directly refutes by affirming the Prophet’s righteousness and wisdom, emphasizing that the disbelievers are the ones in torment and error. The interpretations are highly similar, with Maududi adding more on psychological motives.
3. Surah Ad-Dukhan (44:14)
   Translation: “Yet they turned away from him and said: ‘This is a well-tutored madman.'”
   Tafheem-ul-Quran Excerpt: What they meant was: this was a simple man, some others have incited and deceived him. They secretly forge and teach him verses of the Quran, and he comes and recites them before the people. They sit back in peace and leave him alone to receive the abuses and be pelted with stones. They would make a mockery of all the arguments, the admonitions and the serious teachings which the Prophet (peace be upon him) had been presenting since several years and was growing weary. Neither they paid any attention to the rational things being expressed in the Quran nor recognized the extraordinary character of the man who was presenting them, nor took any trouble to think what nonsense they were uttering when they imputed such things to the Prophet (peace be upon him). Obviously, if there had been another person who gave secret instruction to the Prophet (peace be upon him), he could not have remained hidden from Khadijah and Abu Bakr, Ali and Zaid bin Harithah and other early Muslims, who were the closest and constant companions of the Prophet (peace be upon him). Then, how it is that these very people only became his most devoted and dedicated followers, whereas if the business of prophethood had depended on the secret instruction of some other person, these very people would have been in the forefront to oppose him. The disbelievers claimed the Messenger was “majnun” (mad), implying a mental disorder, suggesting he was not original but taught secretly by others, and they mocked his serious admonitions without considering the rationality in the Quran or his exemplary conduct. 14
   Tafsir Ibn Kathir Excerpt: Then they had turned away from him and said: “(He is) one taught (by a human being), a madman!” meaning, `what further admonition do they need when We have sent them a Messenger with a clear Message and warning? Yet despite that, they turned away from him, opposed him and rejected him, and they said: (He is) one taught (by a human being), a madman.’ 75
   Comparison: Maududi provides a detailed analysis of the disbelievers’ claim that the Prophet was “taught” by others and secretly incited, questioning how his closest companions didn’t notice, and criticizes their mockery. Ibn Kathir is briefer, focusing on the rejection despite clear warnings and linking it to the need for no further admonition. Both refute the madness claim by implying the Prophet’s message is divine, but Maududi offers more narrative depth on the social dynamics.
4. Surah At-Tur (52:29)
   Translation: “Therefore remind, for by the grace of your Lord you are not a soothsayer, nor a madman.”
   Tafheem-ul-Quran Excerpt: This verse though apparently addressed to the Prophet (peace be upon him) is actually meant for the disbelievers through him. Whenever he spoke of Resurrection and the gathering together of mankind, and accountability, and meting out of rewards and punishments, and Heaven and Hell and recited the verses of the Quran in support thereof, with the claim that he received that information from Allah and that it was Allah’s Word that had been revealed to him, their leaders and religious guides and depraved people neither listened to him seriously themselves nor wanted that the other people should pay any attention to him. Therefore, they would sometimes taunt him saying that he was a sorcerer, or a poet, or a madman, or one bewitched, and in this way they would incite the common people against him. The disbelievers mock and ridicule the news of Resurrection, Hereafter, Heaven, and Hell, disputing it for fun and amusement rather than to understand the reality. 41
   Tafsir Ibn Kathir Excerpt: Absolving the Prophet of the False Accusations the Idolators made against Him. Allah the Exalted commands His Messenger to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet of: “Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.” Allah says, `by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.’ A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, nor a madman whom Shaytan has possessed with insanity. 74
   Comparison: Both explain the verse as a refutation of accusations like being a soothsayer (kahin) or madman, tied to the Prophet’s warnings about the Hereafter. Maududi stresses the disbelievers’ taunts and incitement of common people, while Ibn Kathir specifies the Quraysh idolators’ claims and clarifies “kahin” as a soothsayer linked to jinn. The refutations align in affirming divine grace, but Ibn Kathir adds details on jinn eavesdropping.
5. Surah Al-Qalam (68:51)
   Translation: “And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say: ‘Indeed, he is mad.'”
   Tafheem-ul-Quran Excerpt: The disbelievers in Makkah accused the Prophet Muhammad (peace be upon him) of being a madman due to his recitation of the Quran, despite their prior recognition of his honesty, intelligence, and sagacity before his prophethood. The verse refutes this by emphasizing that the Quran’s eloquence and sublime themes demonstrate divine favor, not madness. The address is primarily to counter the disbelievers’ calumny, not to assure the Prophet, who had no such doubt. High moral character and soundness of mind are inseparable, as madness implies a disturbed balance, while the Prophet’s morals prove his equilibrium. The Makkah people knew his character, making their accusation shameless. Modern accusations of madness or epilepsy against the Prophet are dismissed as foolish, given the Quran’s availability and the Prophet’s detailed life history. 22
   Tafsir Ibn Kathir Excerpt: Concerning Allah’s statement: “And verily, those who disbelieve would almost make you slip with their eyes when they hear the Reminder” Ibn Abbas, Mujahid and others have said, "would make you slip" "In order to have some effect on you." "with their eyes" meaning,they will affect you by looking at you with their eyes (i.e., the evil eye).’ This means they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).' The Accusation of the Disbelievers and the Reply to Them. Allah says, "and they say: 'Verily, he is a madman!'" meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says, "But it is nothing else but a Reminder to all the creatures (Alamin).” 76
   Comparison: Maududi deeply analyzes the disbelievers’ hypocrisy (knowing the Prophet’s character yet accusing him) and dismisses modern claims like epilepsy, emphasizing moral-soundness link. Ibn Kathir interprets “slip with their eyes” as the evil eye from jealousy, quoting Ibn Abbas and Mujahid, and ties the madness accusation to hatred of the Quran. Both refute the claim, but Ibn Kathir adds a supernatural element (evil eye), while Maududi focuses on historical and ethical refutation.
6. Surah At-Takwir (81:22)
   Translation: “(O people of Makkah), your companion is not mad.”
   Tafheem-ul-Quran Excerpt: This verse addresses the people of Makkah, refuting their claim that the Prophet Muhammad (peace be upon him) is mad. The commentary explains that the Prophet was not a stranger to them but a man from their own clan and tribe, known for his wisdom, and they should not shamelessly label him as insane. It emphasizes that the Quran’s message is not the bragging of an insane person or the evil suggestion of a devil, as sworn by the alternating stars, the night as it recedes, and the dawn as it breathes. The context highlights that the Prophet saw the Angel Gabriel in broad daylight on the clear horizon, conveying divine revelation, and is trustworthy without grudging the unseen. The people of Makkah accused the Prophet of being mad due to the extraordinary nature of his revelations. The verse directly counters this by affirming his sanity, noble status as a messenger, and personal observation of divine signs, distinguishing his message from madness or satanic influence. 16
   Tafsir Ibn Kathir Excerpt: Allah describes His servant and Messenger Jibril as trustworthy, and in commendation of His human Messenger Muhammad ﷺ, He states, “And your companion is not a madman.” Ash-Shabi, Maymun bin Mihran, Abu Salih, and others said this refers to Muhammad ﷺ. The verse directly refutes the claim by affirming that the Prophet is not mad, as he is a noble messenger conveying the Qur'an through Jibril, who was seen by Muhammad ﷺ in his true form with six hundred wings at the clear horizon in Al-Batha' (Makkah). This sighting confirms the divine origin of the revelation, countering accusations of insanity.<grok:render card_id="9ff038" card_type="citation_card" type="render_inline_citation"> <argument name="citation_id">77</argument> </grok:render> **Comparison:** Both affirm the Prophet's sanity by referencing his known character among the Makkans and the divine encounter with Jibril (Gabriel). Maududi stresses the shamelessness of the accusation given the Prophet's tribal familiarity and oaths by natural phenomena, while Ibn Kathir quotes scholars like Ash-Shabi and details Jibril’s true form (six hundred wings) to prove the revelation’s authenticity. The refutations are aligned, but Ibn Kathir includes more on Jibril’s role and early scholar quotes.

Overall, the two tafsirs complement each other: Tafheem-ul-Quran offers modern, contextual insights into disbeliever psychology, while Ibn Kathir provides classical, hadith-based elaborations. Both strongly defend the Prophet’s sanity and the Quran’s divinity. If you need more verses or details, let me know!

Same accusations against other prophets

Examples of Accusations Against Other Prophets in History

Yes, there are numerous historical and religious examples of prophets being accused of mental disorders, madness, or possession, particularly in Abrahamic traditions (Islam, Christianity, and Judaism). These accusations often stemmed from disbelievers rejecting their messages, miracles, or prophecies, attributing them to insanity rather than divine inspiration. Below, I’ll outline key examples from the Quran and the Bible, drawing from religious texts and scholarly discussions. These are not isolated to one figure but a recurring theme across prophets, as even the Quran notes in Surah Adh-Dhariyat (51:52) that no messenger came before without being called a “magician or a madman.” 44

From the Quran (Accusations Against Pre-Muhammad Prophets)

The Quran frequently describes how earlier prophets faced similar rejections, including being labeled “majnun” (mad or possessed). This parallels the accusations against Prophet Muhammad but applies to others like Noah, Moses, and more generally to all prior messengers.

• Noah (Nuh): In Surah Al-Mu’minun (23:25), his people accused him of being “majnun,” saying, “He is no more than a man possessed with madness, so wait (and watch) for him for a time.” This was in response to his warnings about the flood and calls to monotheism. 49
• Moses (Musa): Pharaoh and his chiefs accused Moses of madness. In Surah Ash-Shu’ara (26:27), Pharaoh says, “Truly your messenger who has been sent to you is mad!” This followed Moses’ miracles, like turning his staff into a snake, which they dismissed as sorcery or insanity. 49 Similarly, in Surah Adh-Dhariyat (51:39), Pharaoh turns away from Moses, calling him “a sorcerer or a madman.” 44
• General Reference to All Prior Prophets: Surah Adh-Dhariyat (51:52) states, “Similarly, there came not to those before them any messenger except that they said, ‘A magician or a madman.'” This implies a pattern for prophets like Abraham, Hud, Salih, and others. 44

These Quranic examples highlight a theme where disbelievers used madness accusations to discredit divine messages, often linking it to magic or possession.

From the Bible (Accusations Against Prophets)

The Bible records similar accusations, where prophets were called mad, fools, or possessed due to their ecstatic prophecies or unconventional behaviors. This is seen in both Old and New Testaments.

• Jesus (Isa): Jesus faced direct accusations of madness and demonic possession from his contemporaries. In Mark 3:21-22, his own family thought he was “beside himself” (out of his mind), and scribes accused him of being “possessed by Beelzebul” (the prince of demons). In John 10:20, many Jews said, “He has a demon, and he is mad; why listen to him?” Additional references include John 7:20 and John 8:48-52, where crowds called him demon-possessed or mad for his teachings and miracles. 40 3
• Hosea: In Hosea 9:7, the people of Israel dismissed prophets as mad: “The prophet is a fool, the man of the spirit is mad, because of your great iniquity and great hatred.” This reflects societal rejection of prophetic warnings about punishment. 37 38
• Jeremiah: Jeremiah was accused of acting like a madman. In Jeremiah 29:26, a letter accuses officials of failing to restrain “every madman who prophesies,” implying Jeremiah’s prophecies were seen as insane ravings. He was often persecuted for his doomsday predictions. 32 34
• Other Examples: In 2 Peter 2:16, the prophet Balaam is rebuked for his “madness” in pursuing unrighteousness. David feigned madness in 1 Samuel 21:13-15 to escape danger, but this was strategic, not an accusation. Paul, while not a traditional prophet, was accused in Acts 26:24 of being “mad” due to his learning and zeal. 35 30

Biblical scholars note that “madness” in these contexts often meant ecstatic or frenzied states associated with divine inspiration, but critics used it pejoratively. 32 34

These examples show a historical pattern where prophets’ extraordinary claims led to mental health-related smears. In religious interpretations, such accusations are seen as tests of faith or signs of disbelief, not evidence of actual illness. 2 3 If you’re interested in non-Abrahamic examples (e.g., from other traditions) or more details on a specific prophet, let me know!

Reformers faced same in other faiths too

Comparison of Accusations Against Zoroaster and Other Prophets

Accusations of mental disorders, madness, or related smears (like sorcery or possession) against religious figures are a common historical motif, often used by opponents to discredit their claims of divine revelation. In the case of Zoroaster (also known as Zarathustra, founder of Zoroastrianism, likely living between 1500–1000 BCE), direct references to “madness” or mental illness are scarce in surviving texts like the Gathas (his hymns in the Avesta) or early Zoroastrian traditions. However, he faced significant opposition and accusations that parallel those against Prophet Muhammad and other biblical/Quranic prophets, such as being labeled a sorcerer, deceiver, or inventor of false doctrines. These smears aimed to undermine his reforms against polytheism and ritual practices, portraying his visions and ethical dualism (good vs. evil, Ahura Mazda vs. Ahriman) as fraudulent or supernaturally illicit. Below, I’ll outline the key accusations against Zoroaster, then compare them to those against Muhammad and others discussed previously.

Accusations Against Zoroaster

Historical and traditional accounts depict Zoroaster as a reformer who challenged the established Iranian priesthood (Kavis and Karpans), leading to rejection and persecution. Key accusations include:

• Sorcery and Magic: Zoroaster was often portrayed as the originator of magic and astrology in Greco-Roman sources. For instance, Pliny the Elder (c. 77 CE) described him as the “first magus” and inventor of sorcery, associating him with occult practices like divination and spells. 25 This image persisted in Hellenistic literature, where pseudepigraphic works (falsely attributed to him) on nature, stones, and predictions reinforced his reputation as a sorcerer-astrologer. 16 In Zoroastrian tradition, the priests (Kavis and Karpans) accused him of sorcery before King Vishtaspa, leading to his imprisonment and near-starvation until a miracle (curing the king’s horse) proved his innocence. 20 The Magi (Zoroastrian priests) were later depicted in Jewish texts like the Talmud as sorcerers who obstructed religious practices. 22
• Deception and Fraud: In Islamic traditions (e.g., from historians like al-Tabari and Ibn Kathir), Zoroaster is sometimes portrayed as a deceiver who defrauded a master, was cursed with leprosy by the prophet Jeremiah, and forcibly spread his teachings, causing conflicts and coerced conversions. 30 Armenian Christian sources reinterpreted his name pejoratively as “wrong/unjust,” reflecting anti-Zoroastrian bias. 30 These later accusations arose amid religious rivalries, especially after Zoroastrianism became Persia’s state religion under the Achaemenids and Sassanids, clashing with emerging monotheisms.
• Rejection and Persecution Without Explicit Madness: Zoroaster’s own Gathas express frustration with opposition from traditional priests and rulers who rejected his monotheistic emphasis on Ahura Mazda and ethical living. 30 Traditions suggest he was possibly murdered by a priest of the old religion or a Turanian enemy, indicating violent rejection. 30 Post-Islamic Zoroastrians even modified doctrines (e.g., downplaying dualism) to counter Muslim mockery of “worshipping two gods,” showing ongoing theological smears but not direct mental health accusations. 30

Overall, Zoroaster’s accusations focus more on supernatural fraud (sorcery) than outright madness, likely due to the cultural context where magic was seen as a rival power to established rituals. His early travels yielded few converts initially, with only his cousin accepting his message at first, mirroring the slow acceptance faced by many prophets. 20

Comparison to Accusations Against Prophet Muhammad

• Similarities: Like Muhammad, Zoroaster was accused of sorcery, which in ancient Near Eastern and Islamic contexts often overlapped with madness or possession (e.g., “majnun” implying demonic influence). Muhammad’s opponents in Mecca called him “majnun” (mad/possessed) in verses like Surah Al-Hijr (15:6) and Surah Al-Qalam (68:51), attributing his revelations to insanity or magic. Similarly, Zoroaster’s visions (e.g., encountering Ahura Mazda at age 30) were dismissed as sorcery by priests, paralleling how the Quraysh viewed Muhammad’s encounters with Gabriel. Both faced imprisonment or threats (Muhammad’s boycott in Mecca; Zoroaster’s starvation in prison) and eventual patronage from rulers (Muhammad with Medina’s leaders; Zoroaster with King Vishtaspa).
• Differences: Accusations against Muhammad explicitly include mental disorders (“madman”), as seen in tafsirs like Tafheem-ul-Quran and Ibn Kathir, emphasizing psychological smears to discredit his sanity amid familiar tribal ties. For Zoroaster, sorcery dominates, without clear “madness” labels, possibly because his reforms targeted ritualistic polytheism rather than direct social upheaval. Later Islamic critiques of Zoroaster focus on theological flaws (dualism as polytheism), while Muhammad’s were more personal and immediate.

Comparison to Other Prophets (e.g., from Quran and Bible)

• Similarities in Pattern: The Quran generalizes this in Surah Adh-Dhariyat (51:52): No messenger came without being called a “magician or madman.” Moses was accused by Pharaoh of being “mad” and a “sorcerer” (Surah Ash-Shu’ara 26:27; Surah Adh-Dhariyat 51:39), mirroring Zoroaster’s sorcery smears. Jesus was called “mad” and “possessed by Beelzebul” (Mark 3:21-22; John 10:20), akin to how Greco-Roman sources linked Zoroaster to demonic magic. Noah’s people labeled him “possessed with madness” (Surah Al-Mu’minun 23:25), reflecting Zoroaster’s rejection by contemporaries. In all cases, these accusations served to rationalize opposition to radical monotheistic or ethical reforms.
• Differences: Biblical prophets like Jeremiah (Jeremiah 29:26) and Hosea (Hosea 9:7) were explicitly called “mad” for their ecstatic prophecies, emphasizing mental instability. Zoroaster’s accusations lean toward intellectual/occult fraud (e.g., inventing astrology), influenced by his association with the Magi, whom later traditions viewed as wise but sorcerous. Unlike Muhammad or Jesus, whose lives are better documented, Zoroaster’s historicity is debated, with accusations emerging centuries later in rival religious texts, making them more theological than personal.

In summary, while Zoroaster wasn’t directly accused of mental disorders like Muhammad or biblical prophets, the sorcery/deception labels represent a comparable strategy to delegitimize prophetic claims. This recurring theme across traditions highlights how societies resist transformative religious figures by attributing their insights to illicit or unstable sources. If you’d like sources from specific texts (e.g., Gathas excerpts) or comparisons to non-Abrahamic figures, let me know!

The Quran has several powerful verses that carry the same principle — that aggressors will face losses equal to what they inflict on their victims. Here they are:

⚔️ Al-Baqarah 2:194 — The Law of Equal Retribution
“Whoever transgresses against you, transgress against him in like manner as he transgressed against you. And fear Allah, and know that Allah is with those who fear Him.”
This verse establishes the Law of Equality (Qisas) — the aggressor who commits harm against another is subject to having the same measure of harm returned upon him. It sets a direct mirror: what the aggressor inflicts, the victim is entitled to return in equal proportion.

🔁 Ash-Shura 42:40–42 — Evil Meets Its Equal
“The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the wrongdoers. And indeed, whosoever takes revenge after he has suffered wrong — for such there is no blame against them. The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.”
This passage lays down a foundational principle: the recompense for an evil deed is an equal evil in return. It vindicates the victim who retaliates, while placing full blame on the original oppressor — who faces a painful punishment from Allah. 

⚖️ An-Nahl 16:126 — Punish to the Measure You Were Punished
“And if you punish, then punish them with the like of that with which you were afflicted.”
This verse affirms that retaliation must be proportionate — the aggressor suffers a loss equivalent to what they inflicted, no more and no less. This is justice (Al-Qisas), though forgiveness is always presented as the nobler path. 

🛡️ Al-Baqarah 2:190–193 — Aggression Is Only Permitted Against Aggressors
“Fight in the cause of Allah only against those who wage war against you, but do not exceed the limits… aggression is permitted only against the aggressors.”
The Quran repeatedly emphasizes: only if attacked is one permitted to fight back. The aggressor opens the door to their own losses — retaliation flows back specifically and solely toward those who initiated the harm. 

✨ A Beautiful Common Thread
Both the Bible and the Quran share this timeless divine principle: the aggressor does not escape loss. What they inflict becomes the very measure of what returns to them — whether through human justice or divine recompense. And both scriptures also hold out forgiveness as the highest and most rewarded path.

FROM BIBLE

Here are several powerful Bible verses that speak to the idea that aggressors — those who inflict harm on others — ultimately suffer losses themselves:

⚔️ Matthew 26:52 — The Most Direct
“Put your sword back in its place, for all who draw the sword will die by the sword.”
— Jesus to Peter, NIV
This was spoken by Jesus in the Garden of Gethsemane on the night of His betrayal, when Peter drew his sword to defend Jesus and struck the servant of the high priest.  The saying essentially means “what goes around comes around” — if you use violent or forceful methods against others, you can expect those same methods to be used against you. 

⚖️ Habakkuk 2:8 — Nations That Plunder Are Plundered
“Because you have plundered many nations, all the remnant of the people shall plunder you.”
This passage speaks directly to aggressors who commit violence and plunder, warning that the remnant of the peoples they wronged will turn and plunder them in return.

🔁 Leviticus 24:19–20 — The Law of Equal Loss
“Anyone who injures their neighbor is to be injured in the same manner: fracture for fracture, eye for eye, tooth for tooth. The one who has inflicted the injury must suffer the same injury.”
This established the principle that the aggressor who inflicts harm must suffer the same injury — a foundational concept of divine justice ensuring losses are mirrored back upon those who cause them. 

📖 Revelation 13:10 — The Law of Retribution
“He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword.”
This verse affirms the law of retribution — the beast (aggressor) who enslaves and kills will ultimately face the same fate, being taken captive and slain. The verse also calls God’s people to endurance and faith in the face of such aggression. 

🕊️ Isaiah 33:1 — Woe to the Destroyer
“Woe to you, O destroyer, you who have not been destroyed! Woe to you, O traitor, you who have not been betrayed! When you stop destroying, you will be destroyed; when you stop betraying, you will be betrayed.”
This verse speaks plainly — the one who destroys will themselves be destroyed once their aggression runs its course.

Great question! In the context of these verses — where aggressors inflict losses on victims and ultimately face losses themselves — reprieve carries a rich and layered meaning.

📖 What “Reprieve” Means in This Context
Reprieve generally means a temporary delay or postponement of punishment or suffering — a pause before the inevitable consequence arrives.

🔍 Applied to This Context
In the framework of both the Biblical and Quranic verses shared:
1. For the Aggressor — A reprieve means the wrongdoer is not punished immediately. They may continue in their aggression for a season, appearing to go unpunished. But both scriptures make clear this is only a delay, not an escape. The punishment is still coming — either through human retaliation or divine justice.
2. For the Victim — A reprieve offers a breathing space — a pause in suffering, a moment of relief before full justice is restored.

📜 This Idea is Directly in Both Scriptures
The Quran specifically addresses this in Surah Ibrahim 14:42:
“Do not think Allah is unaware of what the wrongdoers do. He only gives them reprieve until a Day when eyes will stare in horror.”
And the Bible echoes it in Ecclesiastes 8:11:
“Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.”

💡 The Key Takeaway
Reprieve is not pardon. The aggressor may enjoy a window of apparent freedom from consequences — but both the Quran and the Bible are unambiguous: that window closes. The losses they inflicted will return to them, whether in this life or the next.
It is essentially divine patience — giving the aggressor time to repent — but never canceling the scales of justice.

All of these verses carry the same timeless principle: losses inflicted upon victims eventually return upon the aggressor. This is the consistent biblical testimony of divine justice.

Rizq (رزق) in the Quran refers to the concept of provision or sustenance provided by Allah to all His creations. It encompasses not just material wealth like food, money, or resources, but also non-material blessings such as health, knowledge, peace of mind, family, and spiritual well-being. The term derives from the Arabic root “r-z-q,” meaning to provide or bestow, and it appears over 100 times in the Quran, emphasizing that all rizq ultimately comes from Allah alone, who is described as Ar-Razzaq (The Provider). Allah controls its distribution, increasing or decreasing it according to His wisdom, and it serves as a test of faith, gratitude, and reliance on Him. Rizq is predestined yet influenced by human actions like effort, prayer, and righteousness, balancing divine decree with personal responsibility.

Key Quranic Verses on Rizq

Here are some prominent verses that illustrate the concept, along with their explanations based on Quranic context:

1. Surah Hud (11:6):
   Arabic: ۞ وَمَا مِن دَآبَّةٖ فِي ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَاۚ كُلّٞ فِي كِتَٰبٖ مُّبِينٖ
   Translation: “And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a clear register.”
   Explanation: This verse underscores that Allah guarantees rizq for every living being on earth, from humans to animals. It highlights His omniscience—He knows where each creature resides and where it will die—and that all provisions are recorded in the Preserved Tablet (Lauh Mahfuz). It reassures believers not to worry excessively about sustenance, as it is divinely ordained. 10 11 12
2. Surah Adh-Dhariyat (51:58):
   Arabic: إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِينُ
   Translation: “Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.”
   Explanation: Here, Allah identifies Himself as Ar-Razzaq, emphasizing His role as the ultimate and abundant Provider. The verse reminds us that rizq is not earned solely through human effort but is granted by Allah’s power and strength, encouraging trust in Him over worldly means. 11
3. Surah Al-Baqarah (2:3):
   Arabic: ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ
   Translation: “Who believe in the unseen, establish prayer, and spend out of what We have provided for them.”
   Explanation: This describes the characteristics of the righteous (muttaqin), who recognize rizq as a gift from Allah and use it charitably. It links provision to acts of worship and generosity, implying that spending in Allah’s way does not diminish rizq but may increase it through divine blessings. 12
4. Surah Ibrahim (14:7):
   Arabic: وَإِذۡ تَأَذَّنَ رَبُّكُمۡ لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ وَلَئِن كَفَرۡتُمۡ إِنَّ عَذَابِي لَشَدِيدٞ
   Translation: “And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'”
   Explanation: Gratitude (shukr) is directly tied to an increase in rizq, while ingratitude leads to loss or punishment. This verse teaches that acknowledging Allah’s provisions through thanks and good deeds invites more blessings, making rizq dynamic based on one’s attitude. 10 11
5. Surah Taha (20:132):
   Arabic: وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡهَاۖ لَا نَسۡـَٔلُكَ رِزۡقٗاۖ نَّحۡنُ نَرۡزُقُكَۗ وَٱلۡعَٰقِبَةُ لِلتَّقۡوَىٰ
   Translation: “And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.”
   Explanation: Addressed to the Prophet Muhammad (peace be upon him), this verse affirms that Allah is the sole Provider and does not burden humans with seeking rizq beyond their capacity. It prioritizes prayer and taqwa (God-consciousness) as paths to ultimate success, with rizq assured by Allah. 11
6. Surah Ar-Ra’d (13:26):
   Arabic: ٱللَّهُ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا مَتَٰعٞ
   Translation: “Allah extends provision for whom He wills and restricts [it]. And they rejoice in the worldly life, while the worldly life is not, compared to the Hereafter, except [brief] enjoyment.”
   Explanation: This highlights Allah’s sovereignty over rizq—He expands or limits it as a test. It warns against excessive attachment to worldly provisions, reminding that true value lies in the Hereafter.

Broader Quranic Themes on Rizq

• Predestination and Effort: Rizq is written before birth, but humans must strive (e.g., like birds seeking food while relying on Allah, as per related hadiths referenced in Quranic contexts). 11 The Quran encourages halal (lawful) means of earning, as in Surah Al-Baqarah (2:168), and prohibits despair or sinful pursuits for fear of poverty (2:268).
• Tests and Gratitude: Rizq tests faith—abundance may lead to arrogance, scarcity to patience. Verses like Surah Nuh (71:10-12) link seeking forgiveness (istighfar) to increased provisions, such as rain, wealth, and children. 11
• Beyond Materialism: Rizq includes spiritual sustenance, like guidance and contentment. In Paradise, believers receive eternal rizq (e.g., fruits in Surah Al-Baqarah 2:25). 12

In summary, the Quran portrays rizq as a divine gift meant to foster dependence on Allah, gratitude, and righteous living. While humans plan and work, ultimate control rests with Him, and focusing on the Hereafter ensures the best outcomes. For deeper study, refer to tafsirs like Ibn Kathir or Al-Tabari on these verses.