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Verse-by-Verse Analysis

More than one God results in chaos

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Q: why Only one GOD and if not ?

A:

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

Verse 17:42 (Surah Al-Isra)

Arabic

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

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

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

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

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

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

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

“

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

WHO IS OUR LORD?

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Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

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

English Translation (by Sayyid Abul Ala Maududi):

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

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

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

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

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

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

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

Tafseer ibn katheer

Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

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

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

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

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

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

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

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

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

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

English Translation (Associated with Tafsir Ibn Kathir):

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

Tafseer from Ibn Kathir:

Affirming Tawhid

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

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

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

﴿مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى﴾

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

﴿وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ﴾

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

﴿وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ﴾

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

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

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

﴿وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا﴾

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

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

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

Similarities:

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

Differences:

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

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

TAFSEER AL TABARI

Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

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

English Translation (Associated with Tafsir Ibn Kathir):

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

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

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

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

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

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

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

Tafseer from Ibn Kathir:

Affirming Tawhid

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

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

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

﴿مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى﴾

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

﴿وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ﴾

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

﴿وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ﴾

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

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

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

﴿وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا﴾

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

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

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

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

Verse-by-Verse Analysis

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

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

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

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

Tafseer

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

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

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

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

Tafseer of Verse 16:

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

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

Tafseer of Verse 17:

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

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

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

Verse-by-Verse Analysis

Corruption of elite leads to destruction of Nations

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Quran 17:16 is a verse from Surah Al-Isra

This surah addresses themes such as moral guidance, and warnings about the consequences of disobedience to God.

Translation of the Verse

A common English translation of Quran 17:16 is: “And when We intend to destroy a town, We command its affluent ones [to obedience], but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.” 5 Variations in translations may emphasize slightly different nuances, such as “We send a definite order to those among them who are given the good things of this life” or “We let the leaders commit corruption,” but the core idea remains consistent across interpretations. 3

Explanation and Context

This verse outlines a divine principle or “law of requital” for societies and nations. According to Islamic exegesis (tafsir), it describes how God deals with communities on the brink of moral and spiritual decline:

  • The Process of Destruction: Before a town or society is destroyed, God first “commands” or grants prosperity and authority to its affluent or elite members (referred to as “mutrafiha” in Arabic, meaning those living in luxury or the well-to-do). 0 This can be seen as a test: the wealthy are given opportunities to follow righteousness, obey divine laws, and use their influence for good.
  • Transgression and Justification: Instead of heeding this, the elites often commit “fusuq” (sins, disobedience, or corruption) within the society. This widespread transgression justifies the divine decree of punishment, leading to the town’s utter destruction. 1 The verse implies that societal downfall starts from within, particularly from the corruption of those in power, rather than external forces alone.
  • Broader Implications: Commentators like Abul Ala Maududi explain that this highlights personal and collective responsibility. God does not punish without warning—often through messengers or signs—and destruction comes only after persistent disobedience. 2 It’s tied to the idea that conscience guides individuals, but when ignored by leaders, it leads to collective ruin. 6 Historical examples in the Quran, such as the people of Noah or other prophets, illustrate this pattern. 0

In essence, the verse serves as a warning that prosperity can be a trial, and corruption among the powerful invites divine intervention, emphasizing justice, accountability, and the inevitability of consequences for societal wrongs. Interpretations can vary slightly among scholars, but this is the general consensus from traditional tafsirs.

Verse-by-Verse Analysis

Divine foretelling about spread of Islam

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Surah At-Tawbah (9:33) – Arabic Text

The Arabic text of Surah 9:33 (from Surah At-Tawbah, also known as Surah Bara’ah) is:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

This verse is part of a Medinan surah revealed in the later stages of Prophet Muhammad’s (peace be upon him) life, specifically around the 9th year of Hijrah, during or after the Expedition of Tabuk. The surah as a whole deals with themes of repentance, the breaking of treaties with polytheists, the command to fight those who violate agreements, and the establishment of Islamic authority. It does not begin with the customary “Bismillah” invocation, emphasizing its stern tone regarding hypocrisy and disbelief.

English Translations

Several English translations capture the essence of the verse, with slight variations based on interpretive choices:

  • Sahih International: “It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, even though the polytheists despise it.”
  • Yusuf Ali: “It is He Who hath sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a Witness.”
  • Dr. Mustafa Khattab (The Clear Quran): “He is the One Who has sent His Messenger with ˹true˺ guidance and the religion of truth, making it prevail over all others, even to the dismay of the polytheists.” 0
  • Tafsir Ibn Kathir version: “He is Allah Who has sent His Messenger with Guidance and the Right way so that He may make it prevail over all other ways, even though the mushriks [polytheists] detest it.” 2

The key words include:

  • Huwa allathee (It is He who): Refers to Allah as the sovereign actor.
  • Arsala rasoolahu (sent His Messenger): Pointing to Prophet Muhammad.
  • Bil-huda (with guidance): Divine revelation and moral direction.
  • Deen al-haqq (religion of truth): Islam as the authentic faith.
  • Li-yuzhirahu ‘ala ad-deeni kullihi (to make it prevail over all religion): Indicating superiority and dominance of Islam.
  • Wa law kariha al-mushrikoon (even though the polytheists hate it): Acknowledging opposition but affirming inevitability.

Detailed Meaning and Explanation

This verse underscores Allah’s divine plan to establish Islam as the supreme and universal religion, regardless of opposition from disbelievers, particularly polytheists (mushrikoon). It serves as a declaration of Islam’s ultimate triumph, not through human effort alone but through Allah’s will. The “guidance” (huda) refers to the Quran and the Prophet’s teachings, while the “religion of truth” (deen al-haqq) positions Islam as the final, complete faith that corrects and supersedes previous revelations.

The phrase “to manifest it over all religion” (li-yuzhirahu ‘ala ad-deeni kullihi) implies that Islam will be made superior in clarity, evidence, and influence, prevailing intellectually, morally, and societally. This does not necessarily mean forced conversion but rather the evident truth of Islam shining through, leading to its acceptance or subjugation of falsehoods. Scholars interpret “prevail over all others” as Islam becoming dominant in authority and practice, as seen in historical expansions where Islamic rule brought justice and order. 6 It also carries a promise of divine support for the Prophet’s mission, reassuring believers amid challenges like the Byzantine threat during the Tabuk campaign.

The ending clause highlights resilience against hatred from polytheists, emphasizing that human aversion cannot thwart Allah’s decree. This ties into broader Quranic themes of monotheism (tawhid) overcoming polytheism (shirk).

Historical Context

Surah At-Tawbah was revealed in 631 CE (9 AH), shortly after the conquest of Mecca, when Islam was consolidating power in Arabia. It addresses the dissolution of treaties with polytheistic tribes who had broken alliances, the imposition of jizyah (protection tax) on non-Muslims, and calls for jihad against those hostile to Islam. Verse 33 follows verses criticizing the Jews and Christians for theological errors (e.g., claiming Ezra or Jesus as sons of God) and precedes discussions on monasticism and hypocrisy.

The verse was likely revealed during the Tabuk expedition, where the Prophet mobilized against potential Roman (Byzantine) invasion, symbolizing Islam’s expansion beyond Arabia. It reassures Muslims that despite numerical or material disadvantages, Allah would ensure Islam’s supremacy. Historically, this manifested in the rapid spread of Islam post-Prophet, conquering empires like the Persian and Byzantine, which some tafsirs attribute to divine intervention rather than mere military prowess. 1 3

Tafsir (Interpretations) from Scholars

  • Tafsir Ibn Kathir: This classical commentary explains the verse as Allah’s promise to elevate Islam above all other religions through the Prophet’s guidance. It will prevail “over all other ways,” meaning Islam’s truth will be evident globally, even if polytheists oppose it. Ibn Kathir links it to similar verses (e.g., 48:28, 61:9), noting that those who accept Islam gain honor, while resisters face humiliation, such as paying jizyah. 2 5
  • Tafsir al-Jalalayn: Concisely states that Allah sent the Messenger to make the true religion superior, distressing the associators (polytheists).
  • Maududi’s Tafhim al-Quran: The mission’s goal is to make Allah’s guidance dominant over all systems of life. It critiques rebellion against divine authority as kufr (disbelief), affirming Islam’s universality for all humanity. Maududi emphasizes that this dominance is through persuasion and evidence, not coercion, leading to voluntary acceptance or peaceful coexistence under Islamic rule. 3 6
  • Modern Interpretations: Some contemporary views, like in Quran Wiki, describe it as Allah perfecting the “light” of the religion of truth via the final Messenger, ensuring its completion and spread. 9 Others link it to the Prophet as a reflection of divine honor, urging recognition of Allah through his example. 4

In broader tafsirs, the verse is seen as prophetic, foretelling Islam’s global reach, as evidenced by its current status as one of the world’s major religions. It encourages steadfastness and counters despair among early Muslims facing persecution.

This explanation draws from reliable Quranic sources, focusing on scholarly consensus while noting that interpretations can vary slightly based on context.

Verse-by-Verse Analysis

Bani Israel 17:42-47

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Interesting points on One creator only

Context and Background (Shan-e-Nuzul)

These verses are part of Surah Al-Isra, which was revealed in Mecca during a period of intense confrontation between the Prophet Muhammad (ﷺ) and the pagan Quraysh. The core of the conflict was Tawhid (the Oneness of God) versus Shirk (polytheism).

The Quraysh, despite their ancestral connection to the monotheism of Prophet Ibrahim (Abraham), had filled the Ka’bah with idols. When the Prophet (ﷺ) called them to worship the One True God, they responded with ridicule and arguments. A common objection was: “If there is only one God, who is so powerful and busy managing the universe, why would He care about individuals? We need smaller, intermediary gods (idols, angels, jinn) to intercede with Him for our daily needs.”

Verses 42-44 are a powerful, logical, and rhetorical response to this very misconception.

Verse-by-Verse Explanation from Tafheem-ul-Quran

Verse 17:42

“Say, [O Muhammad], ‘If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way.'”

  • Explanation: This is a decisive logical argument against polytheism. Maududi explains it as follows:
    • The pagans believed in a hierarchy of gods. They acknowledged a supreme “Lord of the Worlds” (Allah), but believed that lesser deities (idols, angels, etc.) were closer to Him and could intercede.
    • This verse demolishes that idea. It states that if there were other gods besides the One True God, each of them would have tried to become autonomous and would have sought a way to dethrone the Supreme God to take His place.
    • The phrase “Owner of the Throne” (Arsh) is a metaphor for absolute authority and sovereignty over the entire creation. In a system of multiple gods, competition for supreme power is inevitable. The fact that the universe is running in a perfectly harmonious and orderly manner is itself proof that there is only One Sovereign Authority, with no rivals or partners.

Verse 17:43

“Glorified is He and exalted high above what they say, a great falsehood!”

  • Explanation: After presenting the logical argument, this verse offers a declaration of Allah’s absolute perfection and transcendence.
    • “Glorified is He and exalted high above…”: The word “Subhanahu” (Glorified is He) means He is free from, pure, and far above any imperfection, weakness, or any concept that is unworthy of His majesty.
    • The very idea that He could have a rival, a partner, a wife, or a son is so absurd and abominable that it cannot even touch His sacred being. It is rejected as a “great falsehood” (Kuftan Azeema).

Verse 17:44

“The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it glorifies Him by [His] praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.”

  • Explanation: This is the climax of the argument, moving from logic to the testimony of the entire cosmos.
    • Universal Praise: The entire creation, from the highest heavens to the smallest particle on earth, is constantly engaged in declaring the glory, perfection, and oneness of its Creator. This is not a silent state of being; it is an active, continuous act of worship and praise (Tasbeeh), specific to each creature’s nature and capacity.
    • Human Ignorance: “But you do not understand their [way of] exalting.” Maududi emphasizes that humans, in their limited perception, cannot hear or comprehend this universal symphony of praise. We see a stone, a tree, or a star, but we do not perceive their inherent state of submission and glorification. Our ignorance, however, does not negate this reality.
    • A Concluding Act of Mercy: The verse ends with a reminder of Allah’s attributes: “Indeed, He is ever Forbearing and Forgiving.” Despite the polytheists’ grave sin of associating partners with Him and their failure to recognize the clear evidence in the universe, Allah does not immediately punish them. He gives them respite, time to reflect, and the opportunity to repent. This ending softens the sternness of the preceding argument with a touch of divine mercy.

Summary of Key Lessons from Tafheem-ul-Quran

  1. The Logical Impossibility of Polytheism: The existence of multiple gods would lead to chaos and a struggle for power, which is contrary to the perfect order observed in the universe. This order is a manifest sign of a single, undisputed Sovereign.
  2. Allah’s Transcendence: God is not just one; He is beyond human imagination and any anthropomorphic concepts. He is utterly free from the deficiencies implied by shirk.
  3. The Testimony of Creation: The entire cosmos is a living proof of Tawhid. Every atom is in a state of submission and praise to its Creator. Belief in One God is not an alien concept; it is the fundamental reality of existence that the polytheists are blind to.
  4. Divine Forbearance: Even when people commit the ultimate sin of shirk, Allah’s mercy and patience give them time to see the truth and turn back to Him. This is a call to reflection, not just a condemnation.

In essence, these verses provide a multi-faceted argument for Tawhid: a logical argument (v.42), a declaration of God’s transcendence (v.43), and a cosmic, observable argument (v.44), all while leaving the door of forgiveness open for those who err.

Verse-by-Verse Analysis

Divine warning & reassurance of support to prophet sas against opponent s plots

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Context and Background (Shan-e-Nuzul)

These verses were revealed during a critical period in Mecca, when the opposition to the Prophet Muhammad (ﷺ) from the Quraysh was at its peak. The pagan leaders were employing all means—from temptation to intimidation—to make him compromise on his message.

  • The Offer: The leaders of the Quraysh were ready to make a deal. They said that if the Prophet (ﷺ) would stop criticizing their idols and speak favorably of them, or at least remain silent, they would, in return, stop persecuting his followers and even join him. They also tried to tempt him with wealth and status.
  • The Pressure: The intense pressure was not just about physical harm; it was a psychological and social siege designed to make him bend the truth even slightly for worldly gain or temporary peace.

It is in this context that these powerful verses were revealed, offering comfort, a stern warning, and a profound lesson.

Verse-by-Verse Explanation from Tafheem-ul-Quran

Verse 17:73

“And indeed, they were about to tempt you away from that which We have revealed to you, [O Muhammad], in order that you would invent against Us something else. And then they would have taken you as a close friend.”

  • Explanation: This verse exposes the plot of the disbelievers. The word “tempt you away” (Yuzighoonaka) implies trying to cause deviation or sway someone from their firm stance.
  • “Invent against Us something else”: Their ultimate goal was to make the Prophet (ﷺ) compromise on the core of the message—Tawhid (Oneness of God). They wanted him to either praise their idols or fabricate a revelation that allowed for shirk (polytheism), even if just a little. This would have completely invalidated his prophethood.
  • “Then they would have taken you as a close friend”: Had he succumbed, the Quraysh would have embraced him not as a Prophet, but as a political or tribal leader who compromised his principles for their approval. This highlights the stark choice between the pleasure of God and the pleasure of people.

Verse 17:74

“And if We had not strengthened you, you would have almost inclined to them a little.”

  • Explanation: This is a profound statement of divine grace and a testament to the human nature of the Prophet (ﷺ). Maududi explains that this does not mean the Prophet (ﷺ) was on the verge of committing disbelief. Rather, it highlights the intensity of the pressure.
  • Divine Strengthening: The “strengthening” (Thabbatnaka) refers to the constant spiritual support, firmness of heart, and unwavering conviction (Iman) that Allah grants His messengers. Without this divine protection, the immense social pressure and persecution could have caused any human to almost lean towards a temporary compromise.
  • Purpose: This verse serves to:
    1. Praise the Prophet (ﷺ) for his ultimate steadfastness, attributing it to Allah’s grace.
    2. Teach the believers that holding onto faith under extreme pressure is impossible without Allah’s help.

Verse 17:75

“Then [if you had done so], We would have made you taste double [punishment] in life and double [after] death. Then you would not have found for yourself against Us any helper.”

  • Explanation: This is a severe and terrifying warning. Had the Prophet (ﷺ) inclined even slightly towards their demands, the punishment would have been twofold.
  • “Double in life and double in death”: Maududi interprets this as a punishment that would be multiplied in this world and the Hereafter. In this world, he would have lost his status as a Prophet and faced disgrace. In the Hereafter, the punishment for a messenger who alters the message would be the most severe.
  • “You would not have found… any helper”: This emphasizes the absolute justice of Allah. No one, not even a prophet, is exempt from the consequences of betraying the trust of revelation. No intercession or help would be available against this specific sin.

Verse 17:76

“And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little.”

  • Explanation: Having failed to tempt him, the Quraysh resorted to their final plan: exile or murder. They were plotting to drive the Prophet (ﷺ) out of Mecca or kill him.
  • Divine Assurance: Allah assures His Prophet that even if they succeed in expelling him, their victory will be short-lived.
  • “Except for a little”: This is a prophecy. It foretold that after the Prophet’s migration (Hijrah), the Quraysh’s dominance in Mecca would not last long. This was miraculously fulfilled with the conquest of Mecca just a few years later, after which the polytheists’ rule ended forever.

Verse 17:77

“[That is Our] established way with which We sent Our messengers before you. And you will not find in Our way any alteration.”

  • Explanation: This verse provides a universal law and a great comfort. The experience of the Prophet Muhammad (ﷺ) was not unique.
  • Sunnatullah (The Way of Allah): This is the consistent pattern of Allah in dealing with His messengers and their opponents:
    1. The disbelievers will always try to tempt and persecute the bearers of truth.
    2. They will plot to expel or destroy them.
    3. Allah will grant steadfastness to His messengers.
    4. Ultimately, the truth will prevail, and the enemies of truth will be defeated.
  • “You will not find… any alteration”: This law is fixed and unchanging. It applies to the struggle between truth and falsehood in every era. It gives hope to believers that no matter how powerful the opposition seems, the final outcome is decreed by Allah’s eternal law.

Summary of Key Lessons from Tafheem-ul-Quran

  1. The Nature of the Struggle: The struggle between truth and falsehood is fundamental. Falsehood will always try to corrupt, compromise, or crush the truth.
  2. Steadfastness is a Divine Gift: Remaining firm on principle under extreme pressure is not merely a human effort but a blessing from Allah that must be sought through prayer and sincerity.
  3. Zero Compromise on Core Principles: There can be no compromise on the fundamental tenets of faith, like Tawhid, even for the sake of peace, unity, or acceptance.
  4. Divine Assurance for the Believers: The enemies of Islam may seem to gain temporary victories, but their triumph is always short-lived according to Allah’s eternal law (Sunnatullah).
  5. The Prophet’s Humanity: Verse 74 beautifully balances the Prophet’s infallibility in conveying revelation (`Ismah) with his human nature, showing that even the greatest of humans need Allah’s constant support.

These verses, therefore, are not just a historical account but a timeless guide for believers facing pressure, temptation, and persecution for their faith, assuring them of Allah’s support and the ultimate victory of truth.

Stories of the Prophets / Bani Israel, Verse-by-Verse Analysis

Mary, mother of Jesus & Jesus : both were human beings, not God

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https://islamicstudies.info/reference.php?sura=5&verse=116-120

Tafheem ul Quran

Surah 5 Al-Ma’idah, Ayat 116-120

وَاِذۡ قَالَ اللّٰهُ يٰعِيۡسَى ابۡنَ مَرۡيَمَ ءَاَنۡتَ قُلۡتَ لِلنَّاسِ اتَّخِذُوۡنِىۡ وَاُمِّىَ اِلٰهَيۡنِ مِنۡ دُوۡنِ اللّٰهِ​ؕ قَالَ سُبۡحٰنَكَ مَا يَكُوۡنُ لِىۡۤ اَنۡ اَقُوۡلَ مَا لَـيۡسَ لِىۡ بِحَقٍّ​ؕ اِنۡ كُنۡتُ قُلۡتُهٗ فَقَدۡ عَلِمۡتَهٗ​ؕ تَعۡلَمُ مَا فِىۡ نَفۡسِىۡ وَلَاۤ اَعۡلَمُ مَا فِىۡ نَفۡسِكَ​ؕ اِنَّكَ اَنۡتَ عَلَّامُ الۡغُيُوۡبِ‏ ﴿5:116﴾ مَا قُلۡتُ لَهُمۡ اِلَّا مَاۤ اَمَرۡتَنِىۡ بِهٖۤ اَنِ اعۡبُدُوا اللّٰهَ رَبِّىۡ وَرَبَّكُمۡ​ۚ وَكُنۡتُ عَلَيۡهِمۡ شَهِيۡدًا مَّا دُمۡتُ فِيۡهِمۡ​ۚ فَلَمَّا تَوَفَّيۡتَنِىۡ كُنۡتَ اَنۡتَ الرَّقِيۡبَ عَلَيۡهِمۡ​ؕ وَاَنۡتَ عَلٰى كُلِّ شَىۡءٍ شَهِيۡدٌ‏ ﴿5:117﴾ اِنۡ تُعَذِّبۡهُمۡ فَاِنَّهُمۡ عِبَادُكَ​ۚ وَاِنۡ تَغۡفِرۡ لَهُمۡ فَاِنَّكَ اَنۡتَ الۡعَزِيۡزُ الۡحَكِيۡمُ‏ ﴿5:118﴾ قَالَ اللّٰهُ هٰذَا يَوۡمُ يَـنۡفَعُ الصّٰدِقِيۡنَ صِدۡقُهُمۡ​ؕ لَهُمۡ جَنّٰتٌ تَجۡرِىۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ خٰلِدِيۡنَ فِيۡهَاۤ اَبَدًا​ ؕ رَضِىَ اللّٰهُ عَنۡهُمۡ وَرَضُوۡا عَنۡهُ​ ؕ ذٰ لِكَ الۡـفَوۡزُ الۡعَظِيۡمُ‏ ﴿5:119﴾ لِلّٰهِ مُلۡكُ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا فِيۡهِنَّ​ ؕ وَهُوَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ‏ ﴿5:120﴾

(5:116) And imagine when thereafter Allah will say: ‘Jesus, son of Mary, did you say to people: “Take me and my mother for gods beside Allah?”130 and he will answer: “Glory to You! It was not for me to say what I had no right to. Had I said so, You would surely have known it. You know all what is within my mind whereas I do not know what is within Yours. You, indeed You, know fully all that is beyond the reach of human perception. (5:117) I said to them nothing except what You commanded me, that is: ‘Serve Allah, my Lord and your Lord.’ I watched over them as long as I remained among them; and when You did recall me, then You Yourself became the Watcher over them. Indeed, You are Witness over everything. (5:118) If You chastise them, they are Your servants; and if You forgive them, You are the All-Mighty, the All-Wise.”‘ (5:119) Thereupon Allah will say: ‘This day truthfulness shall profit the truthful. For them are Gardens beneath which rivers flow. There they will abide for ever. Allah is well- pleased with them, and they well-pleased with Allah. That indeed is the mighty triumph.’ (5:120) To Allah belongs the dominion of the heavens and the earth and all that is in them and He has full power over everything. 

Notes

130. The Christians were not content merely with deifying Jesus and the Holy Spirit. They even turned Mary, the mother of Jesus, into a full-fledged object of worship. The Bible does not contain even the remotest suggestion that Mary was in any way either divine or superhuman. During the first three centuries after the Messiah, such a concept was totally alien to Christian thinking. Towards the end of the third century of the Christian era, however, some theologians of Alexandria employed, for the first time, the expression ‘Mother of God’ in connection with Mary. Subsequently, belief in Mary’s divinity and the practice of Mariolatry began to spread among Christians. Even then, however, the Church was not prepared to accord official approval to this belief and denounced the Mariolaters as heretics. It was not until the Council of Ephesus in 431 that the Church officially used the expression ‘Mother of God’ for Mary. The result was that Mariolatry began to spread fast within the Church itself, so much so that, by the time of the revelation of the Qur’an, Mary had become so important a deity that she obscured even the Father, the Son and the Holy Ghost. Statues of Mary adorned the cathedrals. She became the object of rites and worship. People addressed their prayers to her. She was regarded as the one who responded to people’s supplications, who heeded people’s grievances and complaints, who relieved them in distress, who provided support and succour to the helpless. For a devout Christian there could be no greater source of comfort and inner strength than the belief that he enjoyed the support and patronage of the ‘Mother of God’. In the preamble of his code, Justinian had declared Mary to be the defender and supporter of his empire, and his general, Marses, sought Mary’s guidance on the battlefield. Heraclius, a contemporary of the Prophet (peace be on him), had a picture of Mary on his standard and he was confident that by her grace the standard would never be lowered. Several centuries later the Protestants argued strongly against Mariolatry during the movement which led to the Reformation. The Roman Catholic Church has, nevertheless, managed so far to cling to Mariolatry in one form or another.

Data pulled by AI GROK:

Yes, the statement appears to be accurate based on biblical accounts and historical records of early Christian thought.

Early Christian Perspective (First Three Centuries AD)

The Bible portrays Mary as a faithful, devout Jewish woman chosen by God for the role of bearing Jesus through a miraculous virgin conception (e.g., Luke 1:26-38, Matthew 1:18-25). She is depicted as human, experiencing normal emotions like pondering events in her heart (Luke 2:19, 51), expressing concern at the wedding in Cana (John 2:1-5), and standing at the cross in grief (John 19:25-27). There are no passages attributing divinity, superhuman status, or any form of god-like qualities to her—such as omnipotence, omniscience, or eternity. Interpretations of symbolic figures like the “woman clothed with the sun” in Revelation 12:1-6 sometimes reference Mary (among other possibilities like the Church or Israel), but even these do not imply she is divine or beyond human nature. 8 Sources emphasizing a literal reading confirm she is presented as an ordinary human elevated by God’s grace, not inherent superiority. 0 1

Biblical Perspective

Historical evidence from the Apostolic Fathers, early Church writings (e.g., Ignatius of Antioch, Justin Martyr, Irenaeus), and artifacts indicates that Mary was respected as Jesus’ mother and a model of faith, but without attributions of divinity or superhuman essence. First-century texts like the New Testament epistles barely mention her beyond her maternal role, showing little emphasis on her person. 10 By the second and third centuries, apocryphal works like the Protoevangelium of James (c. 150 AD) expanded on her life, portraying her as a consecrated virgin with exceptional purity, and early prayers like the Sub Tuum Praesidium (c. 250-300 AD) sought her intercession for protection—indicating growing veneration and a belief in her heavenly role. 12 15 However, these do not equate to divinity (worship reserved for God) or superhuman status beyond human capabilities; she was seen as holy and exalted by association with Christ, not inherently divine. 11 Doctrines like perpetual virginity emerged in this period (e.g., via Origen), but even these framed her as a human exemplar of virtue, not superhuman. 16 18 The title “Theotokos” (Mother of God) began appearing informally to affirm Jesus’ divinity, not Mary’s. 17 Formal elevations in Marian theology, such as sinlessness or queenly status, developed later (fourth century onward) amid councils like Ephesus (431 AD). Thus, the idea of Mary as divine or superhuman was indeed absent or alien in mainstream early Christian thinking.

Verse-by-Verse Analysis

Surah Yusuf,12: 99-104

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فَلَمَّا دَخَلُوۡا عَلٰى يُوۡسُفَ اٰوٰٓى اِلَيۡهِ اَبَوَيۡهِ وَقَالَ ادۡخُلُوۡا مِصۡرَ اِنۡ شَآءَ اللّٰهُ اٰمِنِيۡنَؕ‏﴿12:99﴾ وَرَفَعَ اَبَوَيۡهِ عَلَى الۡعَرۡشِ وَخَرُّوۡا لَهٗ سُجَّدًا​ۚ وَقَالَ يٰۤاَبَتِ هٰذَا تَاۡوِيۡلُ رُءۡيَاىَ مِنۡ قَبۡلُقَدۡ جَعَلَهَا رَبِّىۡ حَقًّا​ؕ وَقَدۡ اَحۡسَنَ بِىۡۤ اِذۡ اَخۡرَجَنِىۡ مِنَ السِّجۡنِ وَجَآءَ بِكُمۡ مِّنَ الۡبَدۡوِ مِنۡۢ بَعۡدِ اَنۡ نَّزَغَ الشَّيۡطٰنُ بَيۡنِىۡ وَبَيۡنَ اِخۡوَتِىۡ​ؕ اِنَّ رَبِّىۡ لَطِيۡفٌ لِّمَا يَشَآءُ​ؕ اِنَّهٗ هُوَ الۡعَلِيۡمُ الۡحَكِيۡمُ‏ ﴿12:100﴾رَبِّ قَدۡ اٰتَيۡتَنِىۡ مِنَ الۡمُلۡكِ وَ عَلَّمۡتَنِىۡ مِنۡ تَاۡوِيۡلِ الۡاَحَادِيۡثِ​ ۚ فَاطِرَ السَّمٰوٰتِ وَالۡاَرۡضِ اَنۡتَ وَلِىّٖ فِى الدُّنۡيَا وَالۡاٰخِرَةِ​ ۚ تَوَفَّنِىۡ مُسۡلِمًا وَّاَلۡحِقۡنِىۡ بِالصّٰلِحِيۡنَ‏﴿12:101﴾ ذٰلِكَ مِنۡ اَنۡۢبَآءِ الۡغَيۡبِ نُوۡحِيۡهِ اِلَيۡكَ​ۚ وَمَا كُنۡتَ لَدَيۡهِمۡ اِذۡ اَجۡمَعُوۡۤا اَمۡرَهُمۡ وَهُمۡ يَمۡكُرُوۡنَ‏ ﴿12:102﴾ وَمَاۤ اَكۡثَرُ النَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِيۡنَ‏﴿12:103﴾ وَمَا تَسۡـئَلُهُمۡ عَلَيۡهِ مِنۡ اَجۡرٍ​ؕ اِنۡ هُوَ اِلَّا ذِكۡرٌ لِّـلۡعٰلَمِيۡنَ‏  ﴿12:104﴾

(12:99) And when they went to Joseph,68 he took his parents aside and said (to the members of his family): “Enter the city now, and if Allah wills, you shall be secure.” (12:100) And after they had entered the city, Joseph raised his parents to the throne69 beside himself, and they (involuntarily) bowed in prostration before him.70 Joseph said: “Father! This is the fulfilment of the vision I had before – one that My Lord has caused to come true. He was kind to me when He rescued me from the prison, and brought you from the desert after Satan had stirred discord between me and my brothers. Certainly my Lord is Subtle in the fulfilment of His will; He is All-Knowing, All-Wise. (12:101) My Lord! You have bestowed dominion upon me and have taught me to comprehend the depths of things. O Creator of heavens and earth! You are my Guardian in this world and in the Hereafter. Cause me to die in submission to You, and join me, in the end, with the righteous.”71 (12:102) (O Muhammad), this is part of news from the Unseen that We reveal to you for you were not present with them when Joseph’s brothers jointly resolved on a plot. (12:103) And most of the people, howsoever you might so desire, are not going to believe. (12:104) You do not seek from them any recompense for your service.72 This is merely an admonition to all mankind.73

Notes

68. It is worthwhile to take notice of the total number of Prophet Jacob’s family members that migrated to Egypt with him, for it is closely connected with the problem that is raised concerning the total number of the Israelites who emigrated from there some five hundred years after this. According to the Bible, the total number of the family members was 70, including Prophet Joseph and his two sons, and excluding those daughters-in-law who did not belong to the family of Prophet Jacob. But according to the census figures given in Numbers, their number was about two million when they were counted in the wilderness of Sinai in the second year, after they come out of the land of Egypt. The problem is this: how is it possible that these three score and ten souls of his house had multiplied into two million souls during five hundred years or so? 

It is obvious that no family can multiply to such a large number in five hundred years merely by the generative process. Thus the only other way in which their number could have been increased was proselytism. And there are sound reasons to believe that this must have been so. The Israelites were the descendants of Prophets. They had migrated to Egypt because of the power Prophet Joseph enjoyed there. And we have seen that he made full use of every opportunity he got for carrying out the work of the mission of Prophethood. Therefore it may reasonably be expected that the Israelites would have done their very best to convert the Egyptians to their faith of Islam during the five centuries of their power in Egypt. As a result of this the Egyptian converts to Islam would not only have changed their religion but also their culture so as to make them look quite different from the other Egyptians and look like the Israelites. Naturally the non Muslim Egyptians would have declared them to be foreigners just as the Hindus treat the Indian Muslims of today. By and by they themselves would have accepted this position and become members of the Israelite nationality. Afterwards, when the Egyptian nationalists began to persecute the alien Israelites, the Muslim Egyptians were also made a target of their tyranny. So when the Israelites migrated from Egypt, they, too, left their country along with them and began to be counted among them. 

The above mentioned explanation is confirmed by the Bible also. For instance, it says “that when they left Egypt, the children of Israel journeyed from Remases to Suceoth….and a mixed multitude went up also with them….” (Exodus 12: 37-38) and “the mix multitude that was among them fell a lusting”. (Numbers 11: 4). Then by and by these non-Israelite converts to Islam began to be called the stranger. “One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance forever in your generations: as ye are, so shall the stranger be before the Lord. One law and the one manner shall be for you, and for the stranger that sojourneth with you.” (Numbers 15: 15-16). “And I charged your judges at that time, saying: Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.” (Deut. 1: 16). Now it is not an easy thing to find out the exact term which was applied in the original Scriptures to the Egyptian converts to Islam, and which was afterwards changed into the stranger by the translators. 

69. According to the Talmud, “when Joseph learned that his father was upon the way, he gathered together his friends and officers, and soldiers of the realm, attired in rich garments,….and formed a great company to meet Prophet Jacob on the way and escort him to Egypt. Music and gladness filled the land, and all the people, the women and the children, assembled on the house tops to view the magnificent display.” (H. Polano, p. 111). 

70. The interpretation of this verse has given rise to some serious misunderstandings, which are against the very fundamentals of the divine guidance. So much so that some people have gone to the extreme of making it lawful to prostrate before kings and saints as a mark of respect. Others more strict on this point have explained it away, saying, “In the former divine laws, it was unlawful only to prostrate in worship before others than Allah, though it was permissible to prostrate before others if it was done without the intention of worship, but now in the divine law given to Prophet Muhammad (peace be upon him) it has been made absolutely unlawful. 

Such misunderstandings as these have resulted from taking the words in this verse to mean “to perform sajadah” in the technical sense in which it is now used in the Islamic code, that is, “lying flat in such a way that the hands, the knees and the forehead touch the ground,” whereas the word sujjadan has been used here in its literal meaning of sajud “to bow down”. The parents and brothers of Prophet Joseph bowed down before him in accordance with the ancient custom among the people of the age, (and the custom is still in vogue among some people), who used to bow down before others to show their gratitude, or welcome them, or merely to salute them by placing their hand on the breast. There are many instances of this in the Bible. “….and when he (Abraham) saw them (the three men) corning towards him, he ran to meet them from the tent door, and bowed himself towards the ground.” (Please refer to Arabic translation: Gen. 18: 32). Further on it says that when the children of Heth gave a field and a cave as a burying place for Sarah, Prophet Abraham was so grateful to them that “he stood up and bowed himself to the people of the land, even to the children of Heth,” (Gen. 23: 7) and “Abraham bowed down himself before the people of the land.” (Gen. 23: 12). In both cases the words `bowed down’ have been translated into (Sajada). 

These and other like instances in the Bible are a conclusive proof of the fact that in this (verse 100), the Quran has not used the word in its technical Islamic sense but in its literal sense. 

Besides, those commentators are absolutely wrong who suppose that in the former laws, sajadah in the present Islamic sense was allowed as a mark of respect laws. For instance, during the Babylonian captivity of the Children of Israel, king Ahasuerus promoted Haman above all the princes and commanded all his servants to bow and reverence him, but Mordecai, who was a holy and righteous man among the Jews, bowed not, nor did him reverence. (Esther3: 1-2). The Talmud has elaborated this point in a way that is worth reading: 

The servants of the king said to Mordecai: “Why wilt thou refuse to bow before Haman, transgressing thus the wishes of the king? Do we not bow before him?” “Yea are foolish,” answered Mordecai, “aye, wanting in reason. Listen to me. Shall a mortal, who must return to dust be glorified? Shall I bow down before one born of woman, whose days are short? When he is small he cries and weeps as a child; when he grows older sorrow and sighing are his portion; his days are full of wrath and anger, and at the end he returns to dust. Shall I bow to one like to him? No, I prostrate myself before the Eternal God, who lives forever. To Him the great Creator and Ruler of the Universe, and to no other will I bow.” (The Talmud Selections by H. Polano, p. 172). 

This speech which was made by a believer from among the Israelites a thousand years before the revelation of the Quran, is conclusive on the point. Thus there is absolutely no room for the performance of sajadah before any other than Allah.

71. The few sentences that were uttered by Prophet Joseph (peace be upon him) at the happiest occasion of his life help depict the most graceful pattern of the virtues of a true believer. There is the man from the desert, whom his own brothers had, out of jealousy, attempted to kill, now sitting on the throne after passing through many vicissitudes of life. All the members of his family have been forced by famine to come before him for help. The same jealous brothers, who had made an attempt on his life, are now standing before him with downcast heads. Had there been a “successful man of the world” in his place, he would have used this opportunity for boasting of his greatness and bragging of his successes, and giving vent to his grievances and hurling malicious taunts at his defeated enemies. In utter contrast to this, the true man of God behaves in a quite different way. Instead of boasting and bragging of his own greatness, he is grateful to his God Who had shown grace to him by raising him to such a high position of power, and for arranging his meeting with his people after such a long period of separation. Instead of giving vent to his grievances against his brothers, making taunts at them for their ill treatment, he does not make even a mention of such things but puts up a defense for them, saying that it was all due to Satan, who had stirred up strife between them: nay, he even puts it forward as a blessing in disguise, being one of the mysterious ways of Allah by which He had fulfilled His design of raising him to the throne. After saying these things in a few concise sentences, he at once turns to his Lord in gratitude for bestowing on him kingdom and wisdom, instead of letting him rot in the prison, and prays to Him to keep him as His faithful and obedient servant as long as he was alive, and to join him with the righteous people after his death. What a pure and high pattern of character. 

It is strange that this speech of Prophet Joseph has neither found a place in the Bible nor in the Talmud, though these books are full of irrelevant and unimportant details of this story and others. It is an irony that these Books are void of those things that teach moral values and throw light on the real characters and the mission of the Prophets. Now that this story has come to an end, the readers are again reminded that this story of Prophet Joseph as given in the Quran is not a copy of the story given in the Bible and the Talmud for there are striking differences between them. A comparative study of these Books will show that the story in the Quran differs from that given in the other two Books in several very important parts. The Quran contains additional facts in some cases and omits certain facts in other cases or even refutes some parts as contained in the Bible and the Talmud. Therefore there is absolutely no room for anyone to allege that Prophet Muhammad (peace be upon him) related this story merely in the form he heard it from the Israelites. 

72. In order to grasp the full significance of the underlying admonition implied in it, we must keep in view the background of the revelation of this story given in the introduction to this Surah. The Quraish themselves had invited the Prophet (peace be upon him) to a meeting that had been arranged for putting him to a test which was to show whether he was a true Prophet or not. When he arrived there, they put this question to him without any previous notice or intimation: why did the Israelites go to Egypt? In answer to this, the Prophet (peace be upon him) recited this Surah then and there. As they themselves knew that this was an abrupt question and there had been no preparation for its answer beforehand, it was expected that they would believe in his Prophethood. But they were so obdurate that they did not believe in him even then. As Allah was aware of their intentions, he informed His Messenger beforehand, as if to say: Though you have come out successful in the test, to which they themselves put to you, yet most of them are not going to believe it because they are not sincere in their quest for the truth. That is why they will not believe even now when the revelation of this Surah has proved conclusively that the Quran is not being forged by you but is being sent down by Allah Himself. As their real aim and intention is to reject your message anyhow, they will now invent another excuse for their denial. 

This is not meant to remove any misunderstanding the Prophet (peace be upon him) might have cherished, but is merely an indirect warning to the questioners that Allah knew their intentions well. This was meant to warn them like this: O obdurate people, this Surah has been placed before you to serve as a mirror for you. You demanded a proof from Our Messenger that he was not forging the Quran: had you been reasonable and sincere people, you would have accepted the truth that has been established according to your own test, but you are obdurate people and are still denying it. 

73. This is another admonition more subtle than the one given above. Though this, too, has been addressed to the Prophet (peace be upon him), it is meant for the unbelievers, as if to say: O people, consider your attitude towards the message from another point of view. Had you noticed anything in the mission and the message of Our Prophet that might have smelt of any self interest whatsoever, you would have been justified in rejecting it as the work of a selfish person. But you yourselves have experienced it that he has absolutely no self interest in his work and demands no recompense for the message, which is nothing but instruction for all the people of the world. Therefore you should listen to it and consider it without prejudice and make your decisions about it on merit and merit alone.

Verse-by-Verse Analysis

Surah Al-Baqarah, 2:93-93

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وَاِذۡ اَخَذۡنَا مِيۡثَاقَكُمۡ وَرَفَعۡنَا فَوۡقَکُمُ الطُّوۡرَ ؕ خُذُوۡا مَآ اٰتَيۡنٰکُمۡ بِقُوَّةٍ وَّاسۡمَعُوۡا ​ ؕ قَالُوۡا سَمِعۡنَا وَعَصَيۡنَا  وَاُشۡرِبُوۡا فِىۡ قُلُوۡبِهِمُ الۡعِجۡلَ بِکُفۡرِهِمۡ ​ؕ قُلۡ بِئۡسَمَا يَاۡمُرُکُمۡ بِهٖۤ اِيۡمَانُكُمۡ اِنۡ كُنۡتُمۡ مُّؤۡمِنِيۡنَ‏ ﴿2:93﴾

(2:93) Recall the covenant We made with you and caused the Mount to tower above you, stressing: “Hold to what We have given you with full strength and give heed to it.” But their forefathers said: “We hear, but we disobey” – for their hearts were overflowing with love for the calf because of their unbelief. Say: “If you are people of faith, then evil are the things that your faith enjoins upon you.” 

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