Life Is a Cricket Test Match – It is Designed to Prove Your Mettle!

 

"It's not about how fast you score, but how long you stay in the middle."
— Anonymous cricket commentator

Reading Time: 6 minutes

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Life isn't a T20 sprint or a flashy one-day chase. It's a Test match — stretched across unpredictable days, weathering changing conditions, where character often trumps talent and temperament matters more than technique. 

The beauty of this metaphor lies in its truth: life, like Test cricket, isn't meant to be played in solitude. There's no hiding in mountain caves or seeking peace in jungle retreats. Life is not designed for inner peace in becoming sages or holy hermits, practicing monasticism while abandoning worldly responsibilities in pursuit of nirvana or divine communion. You're out there in the middle, under the blazing lights, with a packed stadium — sometimes cheering, often booing, always watching. Every shot you play, every leave you make, every stance you take is scrutinized, debated, and judged.

Reading the Conditions

Sometimes, the pitch of life is a batting paradise — no real demons, just a quiet rhythm. You settle into your crease like a seasoned opener, playing with soft hands, nudging gentle singles, building something steady and serene. The scoreboard ticks along peacefully.

Then comes the green seamer — those early-morning challenges that nip and move unpredictably. A sudden job loss, an unexpected health scare, a relationship that deteriorates overnight. The slip cordon is crowded, waiting for that one false move, that momentary lapse in concentration. The crowd grows restless. Critics sharpen their tongues. You must stay composed, play close to the body, leave what you can. "Well left!" the wise commentator acknowledges, recognizing that sometimes survival is the highest art.

When the Pitch Begins to Turn

Later in the innings, life starts to spin. Circumstances twist in strange ways. People change, priorities shift, relationships begin to turn sharply. The ball that once came straight now grips and rips. You adjust your footwork, learn to read the flight, sometimes advancing down the track, sometimes going back and waiting.

The stadium is rarely quiet. There are always voices — some encouraging, others cynical. "He's struggling against the spin," they murmur. But you've learned that in Test cricket, as in life, it's not about dominating every delivery. It's about respecting the conditions and adapting your game.

The Inevitable Cracks

Eventually, the pitch shows wear. Cracks begin to appear. Life doesn't go according to the textbook. Plans crumble. Dreams take unpredictable bounces. Hopes ricochet at awkward angles. The fielders crowd around you now — silly point, short leg, bat-pad — all waiting for that faint edge, that tiny mistake. The crowd's patience wears thin. Some begin to leave early.

But this is where Test cricket — and life — reveals its true nature. You play each ball on its merit, drawing on reserves of patience and resolve you didn't know you possessed. Every run becomes precious. Every survived over is a small victory.

Facing the Bouncers

Then come the bouncers — those sudden, sharp shocks that whistle past your ears. A parent's illness. A child's struggle. A business failure. A betrayal. The kind of deliveries that test not just your technique, but your courage. The crowd holds its breath.

You have choices: duck, weave, or take them on. Sometimes you cop one on the helmet. The physio runs out. The stadium falls silent. But you shake it off, adjust your guard, and face the next ball. Because that's what Test cricketers do. That's what life demands.

The Glorious Sessions

And yet — oh, the glorious sessions! Those sun-drenched afternoons when everything clicks. The ball sits up beautifully, timing flows like poetry, and boundaries come without effort. The commentator's voice lifts: "Not a speck of cloud in the sky. A glorious day for cricket!"

The crowd is on its feet. Even the critics applaud. These are the moments that make all the struggle worthwhile — not because they're permanent, but because they remind you why you love the game of life.

But here's the profound truth every cricketer learns: "Form is temporary, class is permanent." The lean patches will come — they always do. The critics who applaud your cover drives today will question your technique tomorrow. But if you've built your game on solid foundations, if you've developed true class through years of practice and perseverance, the rough patches become merely temporary setbacks rather than permanent defeats.

Finding Beauty in Difficult Conditions

Even the overcast days have their majesty. Yes, the ball swings and seams. The slip cordon spreads wider, first slip, second slip, gully all alert. Yes, scoring becomes difficult. The crowd grows impatient. But with the right technique, the proper temperament, and enough patience, you can weather any storm. You might even find yourself playing some elegant drives through the covers, threading the needle between criticism and praise.

Because life, like Test cricket, isn't about winning every session or dominating every spell. It's about showing up each day, reading the conditions honestly, building partnerships that matter, surviving the difficult overs, and ultimately — staying at the crease long enough to make your innings count.

The Crowd Is Part of the Game

The packed stadium — with its mixture of cheers and jeers, wisdom and ignorance, support and skepticism — isn't an obstacle to overcome. It's an integral part of the experience. The hermit in his cave faces no booing crowds, but neither does he know the exhilaration of a standing ovation earned through perseverance.

The mountain-top meditator finds peace but misses the profound satisfaction of playing a perfect cover drive while 50,000 people watch in appreciation. The jungle dweller avoids criticism, but also foregoes the deep partnerships forged under pressure.

The Final Truth

Life is indeed a testing ground — not a punishment, but an opportunity. Every delivery bowled at you is a chance to demonstrate something: courage, skill, patience, character, grace under pressure, or simple human endurance.

The scoreboard matters, yes. But more important is how you conducted yourself when the bowling was hostile, the pitch was difficult, and the crowd was against you. Did you maintain your dignity? Did you play with honor? Did you support your partners? Did you respect the opposition while competing fiercely?

These are the metrics that matter in the longest format of both cricket and life.

So, step up to the crease each morning. Adjust your guard. Survey the field. Read the conditions. And then — play your natural game, but play it with wisdom earned through experience and character forged in the furnace of previous innings.

The match is long, the conditions will change, and the crowd will always have opinions. But you're not there for them — you're there to prove to yourself that you belong in the middle, facing whatever comes your way with skill, courage, and grace. We all have to face God alone. Make that final presentation of life with God worth it!

Each of them shall come forth before Him alone in the Hereafter. Qur’an (19:95)

Because in the end, life is a testing place designed to reveal your mettle. And like the greatest Test match innings, it's not about how fast you score — it's about how long you stay, how well you adapt, and how beautifully you play the game.

Enjoy your innings!

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Aamir Yazdani
MPhil Islamic Thought & Civilization,  Pakistan
Msc Irrigation Engineering, UK
Cricket enthusiast and student of life's longer format!

Is The Qur'an Incoherent? Are There Contradictions In It - The Case Of Liquor And Gambling

 🕰️ Reading Time: 6–7 minutes

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Epigraph

"They ask you about wine and gambling. Say: In them is great sin and some benefit for people. But their sin is far greater than their benefit."
— Qur’an 2:219

"O believers! Wine, gambling, idols, and divining arrows are all abominations of Satan’s handiwork. So shun them so that you may succeed."
— Qur’an 5:90

"Say: The impure and the pure are not equal—even if the abundance of the impure may dazzle you. So be mindful of God, O people of understanding, that you may succeed."
— Qur’an 5:100

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Reflection: Understanding Moral Harm in Light of the Qur’an

How is it that the Qur’an calls wine and gambling Satan’s filthy handiwork (5:90) while also acknowledging that they offer some benefit (2:219)? Is this a contradiction? 

If we consider how the Qur’an condemns adultery, calling it a "shameful act and an evil path" (17:32), would anyone argue that it has "some benefit" too? Surely not. Because any act deemed evil by God, no matter how seemingly harmless or widespread, can never be morally justified. That’s the heart of this matter.

Maulana Amin Ahsan Islahi, in his masterful exegesis Tadabbur-e-Qur’an, explains the apparent tension in 2:219 with powerful historical insight:

“In pre-Islamic Arabia, drinking and gambling were seen as symbols of generosity and social good. Wealthy individuals would host gatherings where they drank, slaughtered camels, and gambled over the meat. The winners would then distribute the meat among the poor. Poets praised such acts as noble and benevolent, and those who abstained were mocked as miserly.”

It was this socially perceived benefit that prompted people to ask the Prophet Muhammad (pbuh) about the ruling on these practices. The Qur’an responded not with economic or health warnings, but by addressing their moral consequences.

Qur'an 2:219 — Arabic Text and Analysis

يَسْأَلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ ۖ قُلْ فِيهِمَآ إِثْمٌۭ كَبِيرٌۭ وَمَنَـٰفِعُ لِلنَّاسِ ۖ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا

"They ask you about wine and gambling. Say: In them is great sin and [some] benefits for people. But their sin is far greater than their benefit."

Islahi notes that the Qur’an uses the word ithm (sin) rather than ḍarar (harm), highlighting that moral corruption—not just worldly damage—is the central reason for prohibition. By contrasting benefit (nafʿ) with sin (ithm), the Qur’an frames the issue as one of ethical consequence, not utility.

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The Broader Principle: Pure vs Impure

Verse 5:100 establishes the overarching principle: "The pure and the impure are not alike, even though the abundance of the impure may infatuate you."

This verse encapsulates the entire discussion. Something may be abundant, beneficial, or socially accepted, but these qualities do not make it spiritually pure or morally acceptable. The Qur'an consistently maintains that divine standards transcend human calculations of benefit and harm.

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Conclusion

The Qur’an is not inconsistent; it is deeply moral. It recognizes that social practices may carry worldly benefits, but the true measure of right and wrong lies in their moral weight. What corrupts the soul and disturbs social ethics is prohibited, no matter how popular or seemingly beneficial.

By this logic, we understand why the Qur’an gradually moved from recognizing the context of alcohol and gambling to explicitly commanding abstinence. It leads the believer not through coercion but ethical elevation.

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About the Author

Aamir Yazdani
MSc Irrigation Engineering (UK)
MPhil Islamic Thought and Civilization (Pakistan)

Aamir Yazdani writes on Qur'anic studies, Islamic thought, and contemporary religious issues. His work focuses on bridging classical Islamic scholarship with modern intellectual challenges.

The Case of Blasphemy: Definition, Ethical Implications, and Divine Perspective

 Epigraph: (Reading Time: 20 minutes)

Qur’an (6:33-34): “We have been aware that what they say grieves you. Show patience on this, [O Prophet], because it is not you that they reject; these wrongdoers are rejecting God’s revelations. Other messengers before you have also been similarly rejected; so, they patiently bore their rejection and their persecution until Our help came to them. None can change the decrees of God, and [to understand this established practice of Ours,] the accounts of the prophets have already reached you.”

(Qur’an 15:94-99): “Hence [O Prophet!] openly read out the directive given to you and ignore these Idolaters. We, on your behalf, are sufficient to deal with these people who make fun, who associate another deity as well with God. Then they shall soon come to know. We know that your heart becomes tense at whatever they say. So, glorify your Lord while praising Him and be among those who prostrate and keep worshipping your Lord until the moment of certainty comes to you.”

(Qur’an 50:39): "So, bear with patience whatever they say [O Prophet], and glorify your Lord while extolling Him before the rising of the sun and before its setting,"

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Blasphemy is commonly defined as the act of speaking sacrilegiously about God or sacred figures, constituting speech or actions that are irreverent, offensive, or profane in religious contexts. It encompasses derogatory remarks or depictions concerning God, His prophets, or revered figures, often leading to significant social and moral repercussions. Fundamental human ethics and morality necessitate that individuals refrain from actions that intentionally offend the sentiments of others. Nevertheless, incidents of blasphemy continue to surface periodically, often provoking strong reactions. 

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Case of Blasphemy from the Qur’an and the RESPONSE

1.      Among the first addressees of the Qur’an, the neighbouring Jewish tribes, while in the company of the Prophet, used to misconstrue a word in a derogatory meaning. They used to address the prophet in a subdued tone as the Shepherd. This has nothing to do with Jesus Christ being the Shepherd. The context is different here. It was in a ridiculing manner.

How did God respond to this blasphemous act?

He asked the Believers to change the word to another, which meant in simple English: 'We beg your pardon’.

Qur’an (2:104): “[To protect yourselves from their mischief,] Believers! [When you sit in the company of the Prophet,] do not say rā‘inā, but say unẓurnā and whatever is said, listen to it with attention and remember that a woeful punishment awaits these disbelievers.”

In the English language, on such occasions, we say: “I beg your pardon.” At another place, the Qur’ān has clarified that the Jews would pronounce this word by twisting their tongue in such a manner that it would totally change in meaning. This they did to ridicule the religion of God and His Prophet (sws) and to mock and deride them. For this very reason, the Qur’ān stopped the Muslims from using this word in the social etiquette they followed and instructed them to use another word, unẓurnā instead. This word was customary for a similar connotation, and it was also not possible to distort its pronunciation.

2.      God asks the Believer to stay away from those who mock God (His Messengers, Divine Book, and Religion).

Qur’an (4:140): “He has revealed in this very Book the instruction that wherever you hear that God’s revelations are being rejected and ridiculed, do not sit there with those [who ridicule them] until they get engaged in some other talk, otherwise you too will become like them.”

Qur’an (6:68): “[Leave them now to themselves] and when you see people criticizing Our revelations, withdraw from them until they engage in other talk. And if ever Satan makes you forget this, do not sit with these unjust people after you realize the mistake.”

If a Muslim willingly participates in gatherings where the religion of God and the principles of the Shari’ah are mocked or ridiculed, it reflects a serious deficiency in their sense of honour and integrity. Should an individual perceive attendance at such gatherings as a source of dignity or respect, it not only signals a loss of moral conscience but also raises serious concerns regarding the strength of their faith. Those who engage in such hypocrisy are warned that they may share the same consequences as those who openly ridicule the faith, by their association and silent approval.

How did God respond to this blasphemous act?

God advises us to refrain from gatherings where religion is taken for mockery or ridicule.

Qur’an (5:57-58): “Believers! Do not befriend those from among the people who were given the Book before you who have made your religion a jest and an amusement, nor befriend other disbelievers, and fear God if you are true believers. [Don’t you see that] when you give the call to the prayer, they make fun of it and make it an amusement. This is because they are the ones who are devoid of understanding.”

 

3.      The hypocrites of Madinah during the Messenger Muhammad's time announced that on their return to their city, they would expel the Messenger Muhammad and His believers.

Qur’an (63:8): “They say: 'If we return to Madinah, the powerful will drive out these lowly from there,' even though power and dominance belong to God, to His Messenger, and to those who believe in them, but these Hypocrites do not know.”

According to some historical reports, an altercation occurred between a poor Muhajir and an Ansari at a spring where the Prophet (peace be upon him) and his army had encamped during the campaign of Bani Muṣṭaliq in 6 AH. During this dispute, the Muhajir struck the Ansari, prompting both individuals to call upon their respective tribal members for support. As tensions escalated and armed men from both groups gathered, the situation became critical. However, by the grace of God, the conflict was peacefully resolved.

Amidst this incident, ‘Abdullah ibn Ubayy—known for seeking such opportunities to sow discord—seized the moment to incite resentment among the Ansar against the Muhajirs. He remarked disparagingly, “Despite having sought refuge in our homes, they now show hostility toward us. The saying is true: if you feed a dog and it grows strong, it may eventually turn and bite you. By God, when we return, the honourable will surely expel the disgraced.” Addressing the assembled Ansar, he added: “You are facing the consequences of your own actions. You welcomed them into your homes and shared your wealth with them. Had you withheld your support, they would have left long ago.”

For further details, see: Ibn Hisham, Al-Sirah al-Nabawiyyah, vol. 3, p. 228; Amin Ahsan Islahi, Tadabbur-i Qur’ān, vol. 8, p. 403.

How did God respond to this blasphemous act?

He mentions the above-quoted verse (63:8) that power and dominance belong to God, His Messenger, and those who believe in them, but these Hypocrites do not know.

 

4.      The first recipients of God’s revelations, the Tribal Chieftains of the Quraish, who were the custodians of the Holy Kaa’ba, openly declared Muhammad (may peace be upon him) a magician and a liar. They used to address him on his face with such blasphemous words.

Qur’an (38:4): “They are wonder-struck that a warner has come to them from among themselves. And these disbelievers said: “He is a magician; an absolute liar."

They scoffed at the notion that one of their own—a man of flesh and blood—could claim to speak on behalf of the Divine. In their minds, a true envoy from the heavens should surely descend with an aura of the extraordinary, not walk among them as an equal. To accept otherwise was, to them, a mockery. So, they cast aside his message, not as sacred truth, but as a spell woven from words—a sorcerer of speech, whose unmatched eloquence beguiled hearts and stirred minds.

How did God respond to this blasphemous act?

The Qur’an states (10:16): “Say: Had God willed, I would neither have recited this Qur’ān to you nor would God have informed you of it. It is His decision alone because I have spent a whole life among you before this. [When have I uttered such words?] Then, do you not use your intellect?”

 

5.      The hypocrites openly protested and got enraged with the Messenger. The Qur’an quotes such an occasion.

Qur’an (9:58): “Among them [O Prophet!] are those also who censure you [in the distribution] of charity. [These are the ones whom greed has impelled to join you.] Thus, if they are given from that wealth, they remain happy, and if they are not given from it, they show immediate anger.”

The hypocrites in their craftiness would speak of the Prophet (peace be upon him) as one who lends his ear to all—a phrase cloaked in the guise of praise yet steeped in subtle censure. In essence, what passed for commendation was a veiled reproach—meant to depict him not as wise and discerning but as one easily swayed by every voice that reached him.

Qur’an (9:61): “And among them are men who hurt the Prophet (Muhammad, peace be upon him) and say: 'He is (lending his) ear (to every news)." Say: "He listens to what is best for you; he believes in Allah; has faith in the believers; and is a mercy to those of you who believe." But those who hurt Allah's Messenger (Muhammad SAW) will have a painful torment.”

Just as listening to everyone is a sign of a person’s benevolence and graciousness, it is also a sign of a person’s naivety, gullibility, and lack of insight. The hypocrites would use this word for the Prophet (sws), keeping in view this meaning. They would make fun of God, His messenger, and His revelations in their gatherings.

When news of this behaviour would reach the Prophet (sws) through some means and he would express his displeasure at it, the hypocrites clarified their position before people by saying: he is a pious person; whatever he hears, he believes in it and on this basis becomes disillusioned from such sincere and obedient people as themselves; otherwise, how can we utter words of disrespect?

How did God respond to this blasphemous act?

Qur’an (9:61): Say: "He listens to what is best for you…”

 

6.      The Qur'an records that the Quraish accused the Prophet Muhammad (peace be upon him) of being possessed and gone astray, and a madman. The Qur'an both records and refutes their claims, asserting that he was divinely guided.

Qur’an (15:6): "Now they say: “O Person [who thinks that] to whom this reminder has been revealed! You are surely a mad man..'"

Qur’an (25:8): "These unjust people say: 'You people are following a person who is under a magical spell.'"

Qur’an (68:51): “[So, remain steadfast.] When these disbelievers hear this reminder [from you], it seems as if they will almost stumble you with their eyes and they say: “He surely is a mad person."

How did God respond to this blasphemous act?

Qur’an (68:2): “that you are not, by the grace of your Lord, mad."

Qur’an (81:22-25): “And [O People of the Quraysh!] your companion is also not one possessed. In reality, he saw this noble messenger on the absolutely clear horizon. [You know that] he has never been avid for the Unseen. [So, certainly not!] This is not the utterance of an accursed devil."

 

7.      The Qur'an records the Quraish accusing the Prophet Muhammad (peace be upon him) of being a poet and claiming that jinns or others taught him. The Quraish rejected the Qur'an by equating it with poetry and dismissing Muhammad (peace be upon him) as just another poet.

Qur’an (37:36): "and [like you, O People of the Quraysh, they too] would say: “Should we leave our deities at the behest of a mad poet?”’"

Qur’an (52:30-31): “Do they say that he is a poet for whom we await an adverse turn of fortune?"

How did God respond to this blasphemous act?

Qur’an (69:40-42): “That indeed this is the word of a noble messenger; it is no poet’s word. Little do you believe! Nor is it the word of some soothsayer. Little do you understand!”

Qur'an (36:69): “[You call it poetry?] We have not taught poetry to Our messenger, and this is also not appropriate for him. This is only a reminder and a clear Qur’ān.”

Qur’an (26:224-226): “[And say that he is also like a poet, whereas] the deviant follow the poets. Do you not see that they wander in every valley and do not practice what they preach?”

The disbelievers likened the Prophet’s eloquence to that of poets, claiming it was mere inspiration from jinn, not divine revelation. Yet they ignored the stark contrast: poets were wandering lost in their desires, while the Prophet’s companions were upright and devoted. Unlike scattered poetry, the Qur'an is a flawless, wise, and cohesive discourse, guiding people to the truth and not wandering in vain desires.

 

8.      The Quraish also accused Muhammad (peace be upon him) of being taught by humans or influenced by jinn. This refutes the accusation that he was receiving knowledge from hidden spirits (like soothsayers did). The Quraysh suggested that a foreigner or a secret teacher was behind the Qur'an.

Qur’an (16:103): “And We certainly know that they say, 'It is only a human being who teaches him.'"

How did God respond to this blasphemous act?

In the Qur'an, there are several instances where God directly defends the Prophet Muhammad (peace be upon him) against claims made by his opponents, particularly accusations that he was influenced by jinn (spiritual beings) or was under the influence of a hidden teacher.

One of the main criticisms the disbelievers of Mecca levied against the Prophet was that his eloquence and knowledge came from supernatural sources, specifically jinn. They suggested that he was receiving his message from unseen spirits, as jinn were often associated with mystical knowledge or divine-like powers in pre-Islamic Arabian culture. This accusation was particularly potent because it undermined the divine nature of the Qur'an and its message, reducing it to mere supernatural influence.

To refute this, the Qur'an clearly states that Muhammad (peace be upon him) is not influenced by jinn or any mystical forces. Instead, his message is divinely inspired, brought by the "Trusted Spirit" (Jibril/Angel Gabriel), who reveals the words of God to him.

Qur'an (26:192-194): “[These are the accounts of the earlier people. The disbelievers of this book are also doing the same thing. So, rest assured] there is no doubt that this Word has been revealed in a very elaborate manner by the Lord of the worlds. The Trusted Spirit has brought it down to your heart so that you also become a warner like other prophets.”

Qur’an (52:29): “So remind (them), for by the grace of your Lord, you are neither a soothsayer nor mad."

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The Prophet's Non-Violent Response to Blasphemy: A Qur’anic Perspective

As mentioned above, the Qur'an documents numerous instances where prophets, including Muhammad, faced severe verbal attacks, mockery, and blasphemy. In every case, the Qur'an presents Allah's response as rational, measured, and educational rather than violent.

The Qur'an addresses allegations through logical arguments and factual clarifications through rational refutation. God reserves His Divine judgment and retribution for the Hereafter, not immediate earthly punishment. Blasphemous claims are met with truth and guidance rather than violence through educational guidance.

The Qur'an establishes that God alone has the Divine Prerogative to judge and respond to attacks against His prophets. The believers are called to patience, wisdom, and rational discourse. The role of accountability as the ultimate justice shall occur in the Hereafter, and not through human vigilantism.

Qur’an (22:69): “Allah will judge among you on the Day of Resurrection regarding that in which you differed.”

Qur’an (6:33-34): “We have been aware that what they say grieves you. Show patience on this, [O Prophet], because it is not you that they reject; these wrongdoers are rejecting God’s revelations. Other messengers before you have also been similarly rejected; so, they patiently bore their rejection and their persecution until Our help came to them. None can change the decrees of God, and [to understand this established practice of Ours,] the accounts of the prophets have already reached you.”

(Qur’an 15:94-99): “Hence [O Prophet!] openly read out the directive given to you and ignore these Idolaters. We, on your behalf, are sufficient to deal with these people who make fun, who associate another deity as well with God. Then they shall soon come to know. We know that your heart becomes tense at whatever they say. So, glorify your Lord while praising Him and be among those who prostrate and keep worshipping your Lord until the moment of certainty comes to you.”

(Qur’an 50:39): "So, bear with patience whatever they say [O Prophet], and glorify your Lord while extolling Him before the rising of the sun and before its setting,"

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The Pattern of Rejecting Prophets

All the prophets faced mockery and blasphemy without resorting to violence. The Qur'anic pattern consistently shows that God responds to attacks against His prophets, removing the burden of revenge from human hands.

Qur’an (15:11): “Never did a messenger come to them without being mocked.”

It gently reminds the Prophet and the Muslims of today that ridicule is nothing new; it has met every messenger. Divine support remains, and mockers fade away. The Qur'an repeatedly draws parallels between the rejection of Muhammad (peace be upon him) and previous prophets. It also mentions the rejection of the prophets to the extent of killing them.

Qur’an (2:61): “This happened because they disbelieved God’s revelations and slayed His prophets unjustly. This was because they showed disobedience and crossed all limits set by God.”

The Messengers of God who were rejected and ridiculed before Muhammad (peace be upon him) were Noah, Moses, and Salih. Mentioning Messenger Noah, God quotes the rejectors:

Qur’an (54:9): “Before them, the folks of Noah also similarly denied. So, they rejected Our servant and called him a madman, and he was badly scolded."

In the case of Moses, Pharaoh said:

Qur’an (26:27): "The Pharaoh said: 'This messenger who has been sent to you is totally mad.”

The earlier Messenger Salih was likewise vilified and called insane by his brethren on presenting the message of God.

Qur’an (54:24): “Is he alone among us who has received this reminder? No, in fact, he is a dirty liar and a boaster.”

God claims that calling prophets mad, sorcerers, or poets was a common pattern of rejection throughout the history of prophets.

The Quraysh’s accusations were not based on genuine concerns but were strategic attempts to protect their power, social order, and economic benefits. Theologically, their rejection followed the same pattern as past deniers of prophets.

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Prophetic Practice: Patience and Forgiveness

Prophet Muhammad (pbuh) consistently chose patience, forgiveness, and non-violence when personally attacked. He forgave those who insulted him directly. He did not order execution for verbal attacks against his person. His responses focused on guidance and education rather than punishment.

Even in positions of political power, he chose mercy over vengeance. The Case in point is that on the conquest of Makkah. The Prophet (peace be upon him) addressed the chiefs of Quraysh—those who had persistently opposed and harmed him. When they stood before him, he asked, “Do you know what I intend to do with you?” They replied, “You are a noble brother, the son of a noble brother.” He said, “I say to you what my brother Yusuf (Joseph) said to his brothers: ‘There is no blame upon you today. Go—you are all free.”

This was the same reply that Prophet Yusuf gave to his brothers.

Qur’an (12:92): Joseph said: “Now there is no blame on you. May God forgive you. Of all those who show mercy, He is the Most Merciful.

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The Qur’an’s Declaration of the Noble Conduct of Prophet Muhammad (pbuh)

The Qur’an attests to the sublime character of Prophet Muhammad (pbuh), affirming his exemplary ethics. He had profound compassion and a loving disposition. And we have been urged to emulate his noble conduct in every aspect of life.

Qur’an (68:4): “And indeed, you are of a great moral character”

Qur’an (21:107): “We have not sent you except as a mercy to all the worlds”

Qur’an (33:21): “Indeed, in the Messenger of Allah you have an excellent example…”

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God Urges Believers To Exhibit Lofty Moral Conduct Under Adversity

God urges us to hold firm under trials, uphold justice, forgive, and remain committed to righteousness, demonstrating that true moral excellence shines brightest in hardship.

Qur’an (2:177): “Righteousness is not merely facing East or West—it is in belief, charity, steadfast prayer, keeping trusts, and enduring hardship with patience.”

(Qur'an 3:134): “those who suppress anger and pardon people — and God loves the doers of good” 

(Qur’an 41:34): "Repel evil with what is better; then the one who was your enemy will be as close as an intimate friend."

(Luke 23:34): "Father, forgive them, for they know not what they do."

(Matthew 5:38-48): Love your enemies and pray for those who persecute you, that you may be children of your Father in heaven...Be perfect, therefore, as your heavenly Father is perfect.”

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Comment on Hadith Attributed to Blasphemy of the Prophet

The hadith "من سب نبياً فاقتلوه" (Man sabba nabiyan faqtulu - "Whoever insults a prophet, kill him") exemplifies the problem of weak or fabricated narrations. These have authentication issues. It is classified as da'if (weak) by hadith scholars and is absent from major authentic collections (Bukhari, Muslim). It also lacks a reliable chain of transmission. Consequently, it fails the criteria of authenticity and cannot form the basis for legislation, especially concerning matters as serious as capital punishment.

Above all, such Hadiths contradict the Quranic method of responding to blasphemy and conflict with documented prophetic practice, thereby creating a theological inconsistency with divine justice principles. 

A Call to Conscience - Pakistan Penal Code Section 295-C: The Blasphemy Law

Section 295-C of the Pakistan Penal Code — the blasphemy law — stands as one of the most contentious pieces of legislation in our nation's history. Introduced in 1986 under General Zia-ul-Haq’s regime, this law mandates death or life imprisonment for “defiling the sacred name of the Prophet.” It states:

“Whoever by words, either spoken or written, or by visible representation, or by any imputation, innuendo, or insinuation, directly or indirectly, defiles the sacred name of the Holy Prophet Muhammad (peace be upon him) shall be punished with death, or imprisonment for life, and shall also be liable to fine.” Pakistan Penal Code Section 295-C: The Blasphemy Law

The teachings of the Qur’an stand contrary to this law. To Pakistan's civil society, the choice is clear. The time has come to reclaim our faith from those who would use it as a weapon. The time has come to return to the Qur’anic ideals of mercy, forgiveness, and justice. The time has come to acknowledge that true love for Prophet Muhammad (pbuh) lies not in punishing those who speak against him, but in embodying the compassion and wisdom he demonstrated throughout his life.

Section 295-C is not protecting Islam — it is distorting it. And that, perhaps, is the greatest blasphemy of all.

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Conclusion

The corpus of Qur’anic teaching and authentic prophetic practice presents a clear pattern: blasphemy against prophets is met with divine response through rational discourse, education, and ultimate justice in the Hereafter. The Prophet Muhammad's example consistently demonstrates patience, forgiveness, and non-violence in the face of personal attacks.

Weak or fabricated hadith contradicting this established pattern should be recognized as departures from authentic Islamic teaching. The true Islamic response to blasphemy follows the Quranic model: reasoned discourse, patient endurance, and trust in divine justice rather than human retribution.

Islam's ethical and legal framework demands that Hadith must always be evaluated in light of the Qur’an, as the Qur’an is the final, preserved, and universally binding source of Islamic law and moral guidance.  Any narration that appears to contradict the Qur’an’s tone, message, or principles must be critically scrutinized and, if necessary, rejected or contextualized.

Therefore, the Prophet’s consistent Qur’anic example, coupled with the weakness of the hadith in question, reinforces the argument that he never authorized retaliation against blasphemy. Rather, his response aligned with Qur'anic instruction: one of moral strength, rational dialogue, and entrusting the matter to God, who is the final judge.

Pakistan Penal Code Section 295-C: The Blasphemy Law should be annulled and expunged with immediate effect. It neither warrants a reform nor leniency. The Blasphemy Law is a draconian law that runs diametrically opposite to what God expected from his prophets and the followers of prophets. We must return to the Prophet’s model of mercy, patience, and forbearance. 

Aamir Yazdani
MPhil Islamic Thought & Civilization, Pakistan
MSc Irrigation Engineering, UK

God Loves More Than 70 Mothers? A “Balanced” Reminder from the Qur’an and the Bible

 Epigraph: (Reading Time: 4 minutes)

"Turn to your Lord in repentance and submit to Him before the punishment comes upon you, for then you will not be helped."  Qur’an (39:54)

“Keep in mind the Day We will ask Hell, ‘Are you filled?’ And it will say, ‘Are there any more?’” Qur’an (50:30)

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven.” Matthew 7:21

People think and often say that God loves more than seventy mothers—a heartfelt expression used to highlight His infinite mercy. While the statement is widely quoted in Muslim circles, it is not found in any authentic Hadith collection. Rather, it reflects a general sentiment drawn from authentic narrations describing God’s mercy’s immense scope. Still, to grasp the complete nature of the Divine, we must hold this concept in balance with another central Qur’anic truth: God’s justice is as real and unwavering as His mercy. 

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God’s Eternal Reminders on Mercy, Justice, and Repentance in Scripture

A powerful verse declares:

“Keep in mind the Day We will ask Hell, ‘Are you filled?’ And it will say, ‘Are there any more?’” (Qur’an 50:30)

This stark image reminds us that Hell is not symbolic—it is a reality created to dispense divine justice upon those who persist in wrongdoing and arrogance. To truly understand God's expectations, we must turn to the Qur’an—His uncorrupted Word—which lays out the path to salvation with clarity: belief in Him, repentance, good deeds, and a life of moral discipline. The Qur’an warns:

“Turn to your Lord in repentance and submit to Him before the punishment comes upon you, for then you will not be helped.” (Qur’an 39:54)

The Bible, too, strongly affirms this duality of divine mercy and justice, and the urgency of repentance:

“Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the LORD, and He will have mercy on them, and to our God, for He will freely pardon.” Isaiah 55:7

In the Book of Psalms, the call for repentance and God’s readiness to forgive are echoed repeatedly:

“The LORD is compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will He harbor His anger forever.”  Psalm 103:8–9

“A broken and contrite heart, O God, you will not despise.” Psalm 51:17

In the Sermon on the Mount, Jesus also emphasizes God’s mercy, but with a warning to live righteously:

“Blessed are the merciful, for they shall obtain mercy.” Matthew 5:7

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven.” Matthew 7:21

These verses from the Bible resonate deeply with Qur’anic themes: mercy is available, but it must be sought sincerely, and salvation is tied to a life of genuine moral striving, not mere verbal declarations or cultural affiliation.

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Conclusion: The Balance of Hope and Accountability

God’s mercy is vast, but it is not to be presumed upon carelessly. Both the Qur’an and the Bible invite believers to turn to God before it is too late, to live upright lives, and to seek His pleasure through humility and repentance.

True understanding lies in balancing hope in His mercy with awe of His justice, walking the path of conscious obedience and sincere devotion.

…and your desires continued to deceive you until God’s verdict materialized, and that great Deceiver continued to deceive you about God until the very end. Qur’an (57:14)

By Aamir Yazdani
MPhil Islamic Thought and Civilization, Pakistan
Mc Irrigation Engineering, UK