Apostate prophet tries archaeology; Islam is the great nation of Ishmael?

In answer to the video "Muhammad's Destruction of Idols"

When in the Torah, God promises -several times over- to turn Ishmael's progeny into a great nation, and a "great nation” in biblical terminology can never be a nation of idolaters, who among the descendants of Ishmael succeeded in fulfilling this promise? Where is the great nation promised to Ishmael, whose numbers would be as vast as the stars in the sky? Where is that great Ishmaelite nation that rose and then vanished without anyone ever knowing about it? The obvious isnt missed by many rabbis in their commentaries of the verse, as they see the rise of Islam as the fulfillment of the promise.

And that is one of the most outstanding manner in which one can verify the truthfulness of God's words, despite their successive destructions and scattering that almost took the Bani Israel to the brink of racial extinction, they have nevertheless remained and regenerated because they are linked with God by a covenant and so is the case of Bani Ismail, despite having almost entirely, besides the scattered hanif remnants, plunged into a state of spiritual ignorance (jahiliya) for thousands of years, nevertheless maintained their ancestral identity. In Gen15 Abraham's progeny is promised to dwell between the Nile and the Euphrates and in Gen37:25-28 we read of

"Midianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmailites for twenty shekels of silver. And they took Joseph to Egypt". 

The progeny of Ismail settled in the area from Havilah (beginning from around Yemen all the way to the north of the Arabian Peninsula, among the possible extent of the territory according to Biblical scholars) unto Shur (near gulf of Aqabah at the north east end of Red sea) Gen21:21,25:9-18, which essentially is the Hijaz where the descendants of Ismail have always identified themselves in, whether in ancient history or today.

In the early 7th century Syriac Chronica Minora, the author remarks that there is nothing unusual for the Arabs to worship at the  "qubta" of Abraham since they have been doing so since ancient times in homage to their forefather. In the words of the Jewish historian Josephus who wrote in the 1st century, after speaking of the Arabians of his time as practicing male circumcision at 13 in commemoration of their forefathers Ismail and Ibrahim

"When the lad was grown up, he married a wife, by birth an Egyptian: from whence the mother was her self derived originally. Of this wife were born to Ishmael twelve sons: Nabaioth, Kedar, Abdeel, Mabsam, Idumas, Masmaos, Massaos, Chodad, Theman, Jetur, Naphesus, Kadmas. These inhabited all the country from Euphrates, to the Red Sea: and called it Nabatene. They are an Arabian nation, and name their tribes from these: both because of their own virtue, and because of the dignity of Abraham their father".

This Nabatene country extends on a much larger area than the later northern Nabateans. It goes from the Euphrates to the Red Sea. Further, it is known that the later northern Nabateans with Petra as their capital originated from further south within the Arabian Peninsula. This makes the Nabateans in fact Arabs and it is only an arbitrary designation that created this distinction. Nabateans and the Hijazi tribes shared the same deities and the script used by early Quran scribes closely resembled that of the Nabateans.

One interesting historical narration is that, per Ibn Kathir, the horns of the ram sacrificed in substitution of Ismail were religiously preserved in the Kaaba and handed down from generation to generation, upto the times of Abdullah bin Zubair.

When Hajjaj besieged the Kaaba in 692, and destroyed part of it, the horns too were destroyed (as a quick side note, inscriptions dated to 78AH attesting to the reconstruction and remodelling of the Kaaba have recently been found, thus providing an independent documentary verification of the event). Ibn Abbas and Sheibi both had seen the horns. Another narration attests to the pre-islamic Abrahamic connection and how falsehood was mingled with truth 

"When Allah's Messenger came to Mecca, he refused to enter the Ka`ba with idols in it. He ordered (idols to be taken out). So they were taken out. The people took out the pictures of Abraham and Ishmael holding Azlams in their hands. Allah's Messenger said, "May Allah curse these people. By Allah, both Abraham and Ishmael never did the game of chance with Azlams." Then he entered the Ka`ba and said Takbir at its corners but did not offer the prayer in it".

Abdul Muttalib, during the siege of Mecca by the Yemenite ruler Abraha, recited a prayer which clearly acknowledges that they recognized the House as belonging to Allah alone:

"O Lord/Allah! A man protects his family, so protect Your people. Let not their cross and their strength overpower You. If You want to leave our Qibla at their mercy, then do as You please".

Another major relic from the time of Ibrahim is none other than the 'black stone'. It is fixed on one of the pillars/arkan of the edifice. It is one of the original stones Abraham used to build the Kaaba, as he built other altars and places of worship to God throughout his journeys Gen12:6-8,13:4,18. That Abrahamic practice we are told in the HB, was left to his posterity that similarly built places of worship symbolized by stones erected as pillars Gen28:10,18-22.

Apostate prophet tries revisionism; Abraham never went to Mecca and Muhammad was pagan?

In answer to the video "Muhammad's Destruction of Idols"

This youtuber tries claiming that Muhammad worshiped idols and that the Kaaba has no connection to Abraham. These claims are typical ones by the revisionists and i will refute them right now.
When in the Torah, Ibrahim prayed that Ismail might live

"before the Lord",

he was asking God that his firstborn and only son at the time be dedicated to His service at the altar. Anyone familiar with that terminology knows that throughout the Hebrew Bible, it applies to dedication to God, besides its use for the offerings made to God. Accordingly, Ibrahim settled his only son in a place where he would live

"before the Lord"

and worship Him 2:127, right besides the altar of sacrifice. Ibrahim prayed God that this Holy Shrine remain a purified sanctuary for the righteous pilgrims 2:125, that this unforgiving location be turned to a hospitable place for those seeking it 2:126,14:37,28:57 that he and his descendants remain free from worshiping idols

14:36"surely they have led many men astray; then whoever follows me, he is surely of me, and whoever disobeys me, Thou surely art Forgiving, Merciful".

Ibrahim asked that his descendants keep up prayer and be protected until the Day of Resurrection 14:40.

Judeo-Christian apologists often wonder as to the distances involved in Abraham having to travel between Beersheba where he had settled his family through Sarah and Mecca, where the Muslim tradition states he had settled his family through Hagar. From the beginning as he set himself out of his native area, Ibrahim travelled distances surpassing the Beerseba-Mecca distance, which is an approximate 10 days journey..

 It was nothing out of the ordinary for frequent travelers, nomads, or traders to undergo 20 or 30 days journeys even in harsh terrains, so why would it be the case for an obedient servant of God whom Judeo-Christian tradition itself admits he was so submissive in his obedience that he set out to sacrifice his son to God. Neither did he hesitate to leave everything behind his native Ur in Chaldea, for a far away and unspecified location, in obedience to God Gen11.

His travels, they happened by foot, donkey's back, and he made many stops along the way, pitching his tent, building worship sites and altars, a practice that continued among his descendants. He used a donkey as he went to prepare the sacrifice of "the only son" Gen22. It is also to be noted that to the ancient, town-dwelling Hebrews the term "wilderness of Beersheba" comprised all the desert regions south of Palestine, including the Hijaz.

Apostate prophet belongs to them; the abased people?

In answer to the video "Muhammad's Destruction of Idols"

Just as The Jews, Christians, and Muslims are all praised when they live up to what God and their prophets expected of them, the Quran heavily and harshly denounces those that neglect, disregard and reject what they were entrusted with.

The Quran refers with very degrading terms, not only to non-Muslims, but also Muslims whenever they neglect their spiritual potential and steep to the level of animals. This is because the value of a human being in God's eyes, regardless of race, gender, ethnicity or social class, rests only in his God-consciousness 49:13. Stripped of that quality, a human being is worthless.

This is a major Quranic theme. When all has been created with an inner truth, for a higher purpose and for an appointed term in a universe whose phenomena all testify to a higher reality 30:8,14:19,10:3-6 by Allah who is Truth in essence 22:6,62 it necessitates that everything false or based on falsehood, ie devoid of its higher purpose ultimately perishes. That reality many times manifested in this very world with the uprooting of transgressing nations altogether.

The Jews for instance when they neglect the Torah which they claim to uphold and practice 62:5, they are compared to donkeys that carry a load while totally unaware of its contents. Donkeys merely feel the burden. It is not different for them to carry rocks and wood or books containing the most precise secrets of Creation and the most fruitful lessons for a better life, as the Quran often describes the previous revelations.

The Hebrew Bible itself, quoting the prophet Isaiah, reduces them to lower than donkeys in the times when the nation had almost reached total spiritual collapse Isa1:3 and Malachi echoes how lowly and contemptible they were made to be in the eyes of the whole world for having forsaken the Torah Malachi2:8-9. To Hosea they are a

"useless ustensil"

as they lost the divine immunity that was granted to them as long as they remained faithful to the covenant. HE also calls them wandering wild donkeys in foreign land, in search of alliances with the pagans Hos8:8-9. Their leaders and elders are blind and slumbering, compared to dumb dogs for their failure to warn and avert spiritual disaster despite the presence of prophets among them Isa56:10.
The unrighteous foreigners that persecuted the Jews are spoken of in similar debasing terms and with such aversion that they should not be touched Isa52:1,11,Ps94:8.

All these parallels humans/animals have one common denominator, the loss of all morality and spirituality. In reference to such loss, God in Ps32:9 warns David not to become

"like a mule that does not discern; whose mouth must be held with bit and bridle, so that when he is being groomed, he does not come near you".

To avoid that outcome, David is to be careful to follow God's guidance

Ps32:8"I will enlighten you and instruct you which way [to go]; I will wink My eye to you".

The Quran uses such metaphors for all people, not only the Jews, who blindly turn away and reject divine guidance

7:175,179,8:22,25:44,74:49-51"Then, why do they turn away from the reminder? As if they were frightened wild donkeys, Fleeting from lions".

Again, the metaphor applies to those who behave in this life without spiritual awareness and God-consciousness

47:12"and those who disbelieve enjoy themselves and eat as the beasts eat".

The idolaters, because of their sacraligious practices are najis/ritually impure 9:28 just as in Judaism those of

"uncirumcised flesh or hearts"

shouldnt be allowed anywhere near a ritualy pure entity, whether a human or else, such as the Temple. As a side note, recently two copies of inscriptions prohibiting the entry of nonbelievers to the Temple have been found on Temple Mount, which Josephus wrote about. These inscriptions were on the dividing wall that surrounded the Second Temple, which prevented non-Jews from accessing the interior of the Temple courtyard. The "warning" stone, which is at the Istanbul Archaeological Museum, warns non-Jews of the perils of entering the sacred Temple.

In the HB and throughout the books of the Prophets, and down to the book of "writings", non-Jewish ways are paralleled with the images of lewdness, harlotry, foolishness, lurking around to lure the weak of heart.

As a side note, it is interesting to note that this evil path is symbolized in the HB by a woman, ensaring the man, thus perpetrating the mysoginist representation of females, going back to the convoluted and corrupted story of creation. This symbolizm is well depicted in Prov7 or Ecc7:26 where apostasy, sinfulness are personified by the female sex, and the way it lures man to her

"And i find more bitter than death the woman whose heart is snares and nets, her hands are bonds; whoever is good in God's sight will escape from her, and a sinner will be taken by her".

This is because even though it is hard enough to find a truly righteous man, it is even moreso difficult in the case of women

Ecc7:28"While i was still searching but not finding-- I found one upright man among a thousand, but not one upright woman among them all".

Jesus in the NT makes use of such metaphors as well when he compares the spiritually unclean to dogs and swine Matt7:6. The main thing distinguishing man from animals is his spirituality and sense of morality. This aptitude is what raised him to be God's vicegerent on earth, a honored creature excelling most of God's creation 14:32-33,17:70. So when anyone corrupts and forsakes that aspect of his being, and in addition rejects Divine guidance only to follow his low desires then he loses that distinction. He becomes the lowest of the lows although having been made in such a mold that could raise him up to moral and spiritual heights, with the highest rank being that of a prophet of God. That reality is captured through four oaths in 95:1-5.

The oath taken by the 2 of the choicest and noblest fruits, the fig and the olive, followed by an oath by the 2 locations most blessed in terms of manifestation of prophecy and revelation, mount Sinai and Mecca, serve as argument to the positive potential of the human being. Like the above mentioned fruits, he may become among the most select by rising spiritually, the highest humans in terms of spiritual nobility being the prophets, hence the oaths taken by 2 locations associated with 2 of the most eminent of them, Moses and Muhammad.

The comparison of the spiritually dead to animals, and even lower in value, as inert and senseless as a stone 2:74, is very apt in that an animal such as sheep or cattle, despite being of very weak intellect can still properly process what it hears (voice of the herdsman) or sees (location of the herdsman and the rest of the flock) in order to find guidance. The spiritually dead cannot make use of any of his senses and so is unable to properly process the perceived information to find guidance and rise to ultimate success. A sheep becomes more apt in finding its correct direction and thus thriving through its life. Dumbness (muteness) illustrates how the inability to listen leads to lack of interest, which would naturally be expressed through further verbal inquiry, reflexion, exchanges etc.

2:18"Deaf, dumb (and) blind, so they will not turn back"  

25:44"They are nothing but as cattle; nay, they are straying farther off from the path".

Apostate prophet feels rejected; but what is the chosen nation of Islam?

In answer to the video "Muhammad's Destruction of Idols"

A chosen comunity, tasked with being the best of nations for the benefit of mankind, willfuly accepting to be the torch bearers of the truth, succesfully upholding each of the aforementionned principles with strength and conviction is by definition the best of all creatures 98:7-8.

 Adding to its long list of principles to uphold, is to repel evil by what is best 23:96 meaning not only mere passivity and forgiveness in the face of unjust treatment, but answering with a kind gesture that would eventually create a change of heart in the other

41:34"You will see he between whom and you was enmity would be as if he were a warm friend".

This, the verse further says is an act of great patience and fortitude for which the victim is first and foremost praiseworthy if he is able to overcome his natural urge of answering evil with evil, answering it with good instead. The wording also suggests that empathy and gentleness in argument should have a positive change in the opponent, not make him bolder in his position, misusing and abusing the noble attitude of the believer. Also, it negates any compromising attitude with the opponent, one should not seek to adopt the false notions of an opponent in order to make peace at all costs

"and if an interference from the shaitan should cause you mischief, seek refuge in Allah, surely He is the hearing, the knowing."

Believers are enjoined to fullfil their duties and obligations and act with justice/adl or "returning good for good" and in the same breath, are enjoined to practice ihsan. After adl, ihsan is the last stage of goodness. The doing of good in cases where man has received no benefit. A stage in which a man's nature is so inclined to good that he has not to make an effort for doing good; he does good to all people as an ordinary man does good to his own kindred, looking at the whole comunity as his kindred

16:90"Surely Allah enjoins the doing of justice and the doing of good/ihsan (to others) and the giving to the kindred".

The "best of the nations" is a community that constantly cultivates and nurtures eachother's God-consciousness. Its members do not to turn their face away from people in contempt, rather they consider the needy. They are truthful, walk the earth and address others with humbleness, modesty and even when addressed with harshness answer with a saying of peace and gently walk away 11:112,25:63,28:55,31:18-19,33:35. 

It is important noting that speaking gently or saying good words isnt meant only for what is apparent, but also the intent, as was stressed among the most essential ordinances to the Israelites 2:83. An interesting linguistic observation is the impactful manner in which Luqman, the sage man in sura 31 above in his sermon to his son, describes the condescending attitude of the affluent as one having a sa‘ar. The word is used for a sickness that paralyses the camel’s neck, thus drawing a powerful parallel between that ugly quality as some ethical/psychological sickness.

The prophet Micah in the HB reminds his transgressing nation that had lost all above mentionned virtues worthy of turning a community into the "best nation" for mankind's benefit, chosen to be a torch-bearer of the truth

Micah6:8"He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your God".

By now it has been made clear that this verse 3:110, contrary to what those that superficially approach the Quran try to deceptively portray, calls for universality among the people, not supremacy, and the transmission of good virtues. God does not distinguish among individuals except in their deeds and internal spiritual condition 25:77,49:13. As a consequence of their responsibilities among the nations and them being witnesses to the truth, they have been made ummatan wasatan 2:143; a group of people who are balanced, anchored, well-behaved, persevering, and away from the danger of extremes. They act as a barometer to the truth, possessing between their hands the criterion/furqan, the guardian/muhaymin and the balance/mizan

57:25"that men may conduct themselves with equity".

They remain humbled by the truth they uphold, never harboring false pride for having attained to faith, haughtily attributing piety to themselves 4:49,57:16. It is interesting to note that this mention of a balanced nation firstly occurs in the physical center of sura baqara, the longest chapter, at the 143rd verse out of 286 verses.

Apostate prophet finds further softness; Islamic social empathy?

In answer to the video "Muhammad's Destruction of Idols"

Correct behavior must be that of modesty and humility in society 17:37, restraining one's anger and pardoning men in the case of transient dissensions caused by the devil

3:134,4:149,17:53"speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man"

even when one's honor has been slandered with ignorance 24:22, never compromise one's uprightness of character and constancy in servitude to God, even moreso when confronting evil and hardships. This always results in a change for the better at least in one's own self and many times in the external conditions or the opposite party 13:22,41:34,42:40.

All prophets embodied that principle and the Prophet Yusuf's story exemplifies it at its best, as his forbearance during his ordeals and steadfastness upon the straight path, changed not only his circumstances for the better but also the conditions of those who once even opposed him. In 24:22 the believers are asked a rhetorical question; if they like that God forgives their faults, why do they not forgive other people's faults? The believer must make due allowance for human nature and not be too harsh with those who err

7:199"khud al aafuw/".

They should therefore not ask for the hastening of evil instead of the good on anyone 17:11, including on one who is currently perceived as an enemy for he can very well reform himself and become a friend later 60:7 and even a brother in faith 3:103,8:62-3. The same principle is expounded in the HB in Solomon's wise utterings Prov25:21-2.

 As is clear from 60:7-9, these verses are not speaking of enmity resulting in life-threatening situations or religious oppression for which a firm and harsh stand through the severing of all ties whether friendship or familial, and retaliation within prescribed limits is the full right and sometimes duty of every able believer.

This Quran, and as embodied by the prophet, calls Muslims to treating others, whether close or far "neighbors", from one's own people or not, as they themselves would like to be treated. It was a way of life of the prophet who taught the people the general axiom that 

"Allah will not be merciful to those who are not merciful to mankind". 

Whenever the Quran encourages fair treatment, it does so by instilling empathy

4:9"Let those who would fear for the future of their own helpless children, if they were to die, show the same concern for orphans, let them be mindful of God and speak out for justice".

That type of imaginative role-reversal is a recurrent theme 4:36,42:23,83:1-6. Treating others even better than what is expected towards one's self, opens the possibility to create a positive change even in one's enemy 41:34,59:9. This shows how altruism in the Quran, although seemingly over empathetic, actually remains pragmatic by extending fair treatment even to one's enemies in certain cases. The prophet said

"Whoever would love to be delivered from the Hellfire and entered into Paradise, then let him die with faith in Allah and the Last Day and let him treat the people the way he would love to be treated".

In another narration of the prophet, those who are able to show such selflessness are described as neither belonging to the prophets or martyrs, but the prophets and martyrs will envy them due to their status on the Day of Resurrection

"The best faith is to love for the sake of Allah, to hate for the sake of Allah, and to work your tongue in the remembrance of Allah. Mu’adh said, “What is it, O Messenger of Allah?” The Prophet said: That you love for the people what you love for yourself, and you hate for the people what you hate for yourself, and that you speak goodness or remain silent".

Many times the Quran starts or ends a passage about belief in the One God, with a statement about just dealings between men, always showing how faith and righteousness are inevitably linked to social interactions.

This selflessness thus negates any expectations and favor in return while lending a helpful ear to any type of "asker" 74:6,93:10. This is because everyone in this world may be subject to physical, spiritual or intellectual need.

This comprehensive attitude enjoined in the Quran, along with other such directives, takes the principle of the "golden rule" to new heights and should be labelled the "diamond rule".

Slaves were an integral part of the household to such an extent that, as with other members of the biological family, women were allowed to unveil in their presence 24:31. This of course was a ruling of convenience, given the frequent interaction with the male servants going about their various assisting tasks within the household. But it further contributed to their thorough integration within the family sphere, solidifying the various rulings of consideration towards them.
They had to be fed and maintained without any psychological injury and for the sake of Allah, not seeking benefits of any kind from them in return

76:8-10"And they give food however great be their own want of it to the poor and the orphan and the captive: We only feed you for Allah's sake; we desire from you neither reward nor thanks: Surely we fear from our Lord a stern, distressful day. So God will save them from the woes of that day, and give them radiance and gladness. So God will save them from the woes of that day, and give them radiance and gladness".

What is remarkable here is that the Quran places even the need of the captive, regardless of his religion, above the need of the Muslim guardian himself. This is just one of the many passages that further dwarfs the judeo-christian notion of the golden rule.

So, even though the Quran does not pronounce an abstract concept like to “love your neighbour”, it does however articulate its reality and applications in a much more comprehensive manner, constantly interlinking worship of God with application of social justice.  

In a hadith, the prophet describes how the angel Jibril admonished him for the sake of the neighbours 

"Mujahid reported that a sheep was slaughtered for 'Abdullah ibn 'Amr. He asked his slave, "Have you given any to our Jewish neighbour? Have you given any to our Jewish neighbour? I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Jibril kept on recommending that I treat my neighbours well until I thought that he would order me to treat them as my heirs.'"

Reciprocity in goodwill is so hardwired into the Quranic message that even when people meet and greet oneanother, the one answering should exceed the other in his greeting 

4:86"When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things". 

The Islamic greeting is a supplication to Allah, that He might bestow peace on another. This known etiquette, which is a Muslim peculiarity, is a means by which people’s hearts are cleansed. It brings people closer together and reinforces their ties.

Believers, those willing to take upon the task of being the "best of creatures" must be in constant awareness of the less fortunate by considering one's possessions not only as one's right and property but also as the rightful due and partial property of the needy 51:19,70:24-5. What constitutes success in God's eyes is benevolence towards men 2:177 and men have been made a trial to one another, through their dealings with eachother 25:20. But although a selfless way of life may initially appear like an "uphill" climb 90:11-20 or a "narrow door" as per Jesus' words in Matt7:13-14, it is facilitated in many ways by God, to the one who chooses to ascend to moral heights.

The prophet David echoes this reality when speaking of the pious, God-fearing servant

Ps25:12"Who is this man who fears the Lord? He will guide him on the road that he chooses".

Apostate prophet seeks further elaboration; correct behavior of the Muslim nation?

In answer to the video "Muhammad's Destruction of Idols"

That "best nation" must avoid participating in falsehood, responding to it with dignity

25:72,70:5"endure with a goodly patience"

even in the midst of constant slanders

33:70"speaking the right word/qawl sadid".

The phrase lit. means a saying that hit the mark IE truthful, relevant. Whenever hearing slanderous talk, they should never outright accept and propagate it but thoroughly investigate it before even considering it 49:6. These "best people" show the example by first nurturing their own spirituality and morality in order to protect themselves from spiritual harm 5:105, in contrast to the hypocrites who give moral lessons without themselves behaving rightously.

They must develop their spirituality by ever remaining steadfast in their God-conscious mind-frame, making it the driving force behind every deed or word 5:93. Reflecting on one's past to prepare the future 36:45, then, after having done the work on one's self as obviously each one is responsible for his own salvation and will not gain anything from others pleading for him 4:109, guarding eachother from evil, hastening one another for good deeds, enjoyning every kind of small kindnesses. Here the Quran says al ma'un, which is the most basic, simple, and effortless things one cannot refuse to the other unless one is completely devoid of human decency.

 These "best of creatures" hasten one another to truth, compassion, empathy, patience and peace among oneanother

90:17,3:104,200,4:114,9:71,103:3,107:3,7,93"and Allah loves those who do good (to others)".

Even if they should individually be justified in holding grudges against an enemy that gives no regards to honor and sanctity, they should not reciprocate 

5:2"Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution". 

They should overlook what happens to them personally so as to exemplify righteousness. In this way, they give a positive testimony for Islam, making it appealing to mankind.

The people of the book are praised for their righteousness when in times past, they had abided by these directives 3:114 but when they disobeyed, neglected and eventually rejected the commands aimed at safeguarding them collectively, and ceased promoting rectitude in their midst, starting with their religious leaders, then the evil spread among them and caused their spiritual collapse

5:62-3,79"And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do...they used not to forbid each other the hateful things (which) they did".

These principles are summed up in the short sura Asr, which the early Muslims would include in many activities and even recite to eachother. Combining correct faith with good deeds, and among those good deeds specifically enjoyning others to the truth and steadfastness are the core directives God has inculcated in this short sura. By it, man learns to turn the passing time, which otherwise is man's physical and spiritual enemy, into a formidable platform where his greatest potential can be expressed to the fullest. These are the ingredients and attitudes transforming one into a life giving fountain. Even then, one can never become self-complacent and must remain on guard, as stated in the HB

Prov25:26"A righteous man slipping before a wicked man is like a muddied spring and a ruined fountain".

The consequences of social, political and religious deviation harm, not only those who have done injustice to themselves, but also equally jeopardise the well-being of those who have done no wrong, therefore all the believers should safeguard themselves against evil by observing the laws made by Allah, and should not passively observe the sinners violating that law. This is exemplified, again through the failure of the previously chosen nation of Israel, when the passive elements of the community not only did not prevent the evil ones from their wrongdoings, but also protested against those that tried stopping the transgressing group from persisting in sin

7:164"And when a party of them said: Why do you admonish a with a severe chastisement? They said: To be free from blame before your Lord, and that haply they may guard (against evil)".

When the believers safeguard themselves and their brethren, they are preserved by Allah 16:128 from the calls of their vain desires and given the ability to clearly distinguish between good and evil

48:26,8:24-29"O you who believe! answer (the call of) Allah and His Messenger when he calls you to that which gives you life; and know that Allah intervenes between man and his heart, and that to Him you shall be gathered. And fear an affliction which may not smite those of you in particular who are unjust..He will grant you a distinction and do away with your evils and forgive you".

Apostate prophet shows the good side of Islam; Muslims the best of nations?

In answer to the video "Muhammad's Destruction of Idols"

Muslims are told to remain God-conscious rather than self satisfied and conceited because the loss of that spiritual humility results in moral degeneration as happened to the previous holders of such honor with the passage of time 57:16. This task, rather than racist or unconditional superiority, as those uneducated in Islam try to portray, this task of being the "best of the nations" is progressively instilled in Muslim minds.

The Quran does so by recounting as a warning, how the Israelites failed holding up God's covenant by not fulfilling their spiritual responsibilities not only towards themselves but also towards the people they mingled with. It then immidiately deposes them from their spiritual leadership over mankind, then appoints the righteous among the Ishmaelites, those that fulfill the qualifications spoken of earlier, by symbolically turning the Qibla away from Jerusalem to the Kaaba built by their forefathers Ibrahim and Ismail.

It that shocking context that caused much polemic when it was announced, God told these Ishmaelites willing to enter into that covenant and bear the burden of being the light of the nations, He told them the tremendous responsibilities and hardships such leadership would entail 2:153-7.

Not fulfilling these responsibilities spoken of as well as in 3:110 would only be these new leader's own loss, not God's whose sovereignty ecompasses all things. It would invalidate this honorific status and cause God to ultimately replace one chosen comunity with another

4:131"and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy". 

That this honoring is certainly not unconditional is further confirmed in the same chapter with 3:104 as it isolates a group from among the Muslim community "And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful". It clearly says that the choseness of the Muslims as upholders of the covenant does not make them all equal in God's eyes

35:32"Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah´s permission; this is the great excellence".

Again when refering to the battle of Uhud, the Quran narrows its selection of the true Muslims

3:172"(As for) those who responded (at Ohud) to the call of Allah and the Messenger after the wound had befallen them, those among them who do good (to others) and guard (against evil) shall have a great reward".

Among the Muslims, they were those who didnt yield to their selfishness and greed, they answered the calls of the prophet, and even among those, the verse reiterates what constitutes honor in God's eyes: correct belief and righteousness, not mereley being Muslim, see also 6:88. It is to be noted that the correct faith characterizes itself through a constant focus, no matter the conditions, to God, and a captivated heart by the awe of an unseen Entity, which in turn leads one to guard himself from evil 50:31-3.

3:110 also says that this "best nation" was raised to benefit mankind. Harming mankind or causing it to reject Islam by portraying it in a light that isnt true to its message, is contrary to the purpose of that "best nation". That purpose of being beneficial for mankind can only occur by spreading the reality of Islam, remaining true to the divine covenant and bearing witness to it 3:103,22:78 by displaying outstanding moral qualities regardless who is addressed 4:135, transmitting this beneficial knowledge and not keep it for themselves, leading mankind to the straight path by it

81:27"It is naught but a reminder for the nations, For him among you who pleases to go straight".

This is just as the Bani Israil were enjoined to do when God appointed them a living torch for mankind, yet failed 2:63-64,3:187,28:5,32:24. That among a chosen nation, chosen to fulfill a specific task, some will inevitably fail in their duty is again reflected in

35:32"Then We gave the Book as inheritance unto those whom We elected of Our servants. But of them are some who wrong themselves, and of them are some who follow the middle course, and of them are some who outstrip (others) through good deeds, by Allah's leave".

Apostate prophet wounded in self-esteem; non-Muslims are the worst creatures?

In answer to the video "Muhammad's Destruction of Idols"

The issue of best of creatures and worst of creatures has nothing to do with appellation, or belonging to a group or race. Whether in the Quran or the Bible, it has to do with spiritual uprightness. As already explained in another video to another youtuber similarly to this uneducated one, here is the proper definition of the phrase in details.

After enumerating the favors bestowed on the Israelities, the covenant they had entered into with God and their failure to uphold it despite having witnessed outstanding signs, Allah deposes the Israelites from their position of spiritual leadership and "living torch" over the world and addresses the Muslims

3:110"You are the best of the nations raised up for (the benefit of) men".

This is a honourific, but conditional status. It was similarly bestowed upon the Israelites 2:47,5:12-13 before their breaking their covenant, provoking and rebelling against God. Very soon after Jesus' departure, something similar happened among those that claimed to be his followers. They neglected and forgot the directives of their prophet, followed their whims and leaders instead, 5:14,9:31. The common denominator found in the message brought by every prophet, is Islam, surrender to Allah. Each message being in essence a manifestation of the pre-eternal covenant that God made with all of humanity when they were still in Adam’s loins

"And when thy Lord took from the Children of Adam, from their loins, their progeny and made them bear witness concerning themselves, “Am I not your Lord?” they said, “Yea, we bear witness”. 

What the prophets brought were essentially a renewal of this genetic cognition of divine oneness 

33:7"And [remember] when We made with the prophets their covenant, and with thee, and with Noah, Abraham, Moses, and Jesus the son of Mary; We made with them a solemn covenant". 

The various prophets thus served the purpose of reminding, so that no human being can claim ignorance of that gut-feeling

7:172-3"Lest you should say on the Day of Resurrection, “Truly of this we were heedless,” or lest you should say, “[It is] only that our fathers ascribed partners unto God aforetime, and we were their progeny after them. Wilt Thou destroy us for that which the falsifiers have done?”.

That honorific title now bestowed upon the Muslims is conditional on obedience, righteousness and deep God-consciousness, as stated in the verse itself

"you enjoin what is right and forbid the wrong and believe in Allah".

Only those who base their lives on that principle can live up to that covenant, as well as achieve success in this life and the next

4:131"We have enjoined upon those who were granted revelation before your time, as well as upon yourselves, to remain conscious of God".

The Quran beautifully describes those worthy of upholding a divine covenant as such

25:63-73"And the servants of the Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace. And they who pass the night prostrating themselves before their Lord and standing. And they who say: O our Lord! turn away from us the punishment of hell, surely the punishment thereof is a lasting, Surely it is an evil abode and (evil) place to stay. And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean. And they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication and he who does this shall find a requital of sin..And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly. And they who, when reminded of the communications of their Lord, do not fall down thereat deaf and blind."

Apostate prophet learns rules of dialogue; when is criticism against Islam allowed?

In answer to the video "Muhammad's Destruction of Idols"

When the critic's aim is to objectively assess the Islamic arguments, carefully listen and evaluate the Islamic position, instead of shutting his ears or pretending to listen while preparing his counter arguments, telling others to do the same, raising irrelevant objections just for the sake of discrediting, without any solid basis for argument, isolating a word or a sentence from its context, hairsplitting it so as to make it a basis of doubts and accusations, misconstruing words so as to prevent them being properly understood 4:46,40:4-5,56,41:40 then a meaningful discussion can be engaged

16:125"with wisdom and goodly exhortation, and have disputations with them in the best manner".

The prophet's own life and ability to take on criticism is testimony to this. As well, Muslims can freely mingle with kindness and justice with any non-muslims who do not seek to fight Islam, do not opress Muslims unjustly 60:8-9. Although the prophet never initiated the kind of verbal attack he was calumnied with, when he was approached by a Muslim poet, Hasan bin Thabit, who proposed verbally attacking the enemy poetry that targeted him, the Muslims and Islam, he did not instruct him to steep to their lowly immoral, unwarranted standards. For example he told Hasan that his lineage shouldnt be attacked, meaning he did not want Hasan to provoke them on that point lest they in turn insult the prophet's ancestors.

Apostate prophet is offended; Islam insults other religions?

In answer to the video "Muhammad's Destruction of Idols"

Muslims must avoid those circles where Islam is being mocked and defamed, after expressing their dissociation with them, or gatherings where spirituality as a whole is completely disfigured or absent

6:68,70,4:140"until they enter into some other discourse".

So to argue that a Muslim, although he is to avoid this kind of circles, is allowed to create a similar circle where other people are defamed and mocked is baseless. The opening statement of the book of Psalms echoes this position of the Quran

Ps1:1"The praises of a man are that he did not follow the counsel of the wicked, neither did he stand in the way of sinners nor sit in the company of scorners".

Avoiding and retreating from such atmosphere does not equal to arrogance and haugtiness. Muslims should always try and speak in the most kindly manner to the followers of other faiths who do not act insiduously, seeking to undermine one's faith and community 17:53,29:46, nor should one be repulsed and turn away with contempt from those who, despite their beliefs not being in full accordance with the Quran

6:52"call upon their Lord in the morning and the evening". 

Although denouncing any worship directed to other than Allah isnt forbidden, yet the Quran explains that this should be done with proper arguments, not simply using insulting and obscene language

6:108"lest exceeding the limits they should abuse Allah out of ignorance".

The verse explains, such an improper manner of conducting a dialogue can only lead to harm and similar obscene language in return. This was the prophet's way of denouncing false worship since the beginning of his call. Although the pagans were offended by his arguments, it was not on account of using improper language, misplaced arguments, distortions of other people's true beliefs, but the mere fact of speaking the hurtful truth against their sacred but inherently false system.

For example when the prophet, like the prophets of the HB from Moses, Jeremiah, Isaiah, Jonah, down to Micah, Habakkuk, described false idols as worhtless pieces of man made carved wood or stone, devoid of any sense of perception and incapable of fending for themselves, much less for those bowing to them, he was not using profanity but only speaking the hurtful truth. On the other hand when Jesus used profanity against Jewish "races of vipers" and "sons of satan", he was being expletive "when you say these things, you insult us" said the Rabbis. Jesus was in turn exposing himself to similar profanity. It is ironic that this type of personal abuse, initiated by Jesus, not even in answer to them insulting him, isnt regarded as offensive by the Christian critics of Islam. Why would they, when it is with such background that later antisemitism developped and flourished, with Jesus' example. That is not even getting into the vile language of the HB by YHWH in reference to the spiritual "harlotry" of Israel. The whole book of Jeremiah including Lamentations which is traditionaly attributed to him, and Ezekiel after him, as well as Micah are filled with metaphors of adultery, shameless exhibitionism, betrayal and divorce, sensless harlotry by paying tributes and gifts in subjugation to the "lover" instead of receiving payment as a prostitute would, fornication with foreigners endowed with donkey-like "large genitals" who ejaculate like horses, to whom her "virgin breasts" are shamelessly displayed, "scattering of ways" and "spreading of legs to every passerby" without ever being sated, in reference to Israel's unfaithfulness to God's covenant, going after false gods and forsaking the true God

Ezek16:38"And I shall judge you [with] the judgments of adulteresses and murderesses, and I shall deliver you [to those who shed] blood with fury and zeal".

In the book of proverbs, the use of a similar imagery is directed at the idolaters, compared to a lurking harlot ready to snatch the souls caught off-guard Prov23:27-8. Elsewhere, other "brides" of God have their share of metaphorical sexual debauchery, like the non-Jewish city of Nineveh that reformed itself under the prophet Jonah but returned to its evil ways afterwards and was thus condemned with equal anger and fury by God who will

Neh3:5-6"uncover your skirts upon your face-and I will show the nations your nakedness, and the kingdoms your shame. And I will cast detestable things upon you and make you vile, and I will make you like dung".

Sexual metaphors are also employed in reference to the Torah itself, supposed to be as intoxicating as a woman's love annd as satisfying as her breasts Prov5:19-20.

 These critics instead find fault when Abubakr answered the unjust accusations of treachery and lack of faith, with typical Arabic terminology to refer to the worthlessness of a person. He said

"go suck al-Laat's clitoris".

Abubakr's abuse in return for abuse isnt even a personal attack, as is the case with Jesus' words, but a scorn of an inanimate object. It is everyone's right to reply to a hurtful attack, verbal or physical, in a similarily painful way. Denying that right is an injustice towards the victim, just as forcing someone to be passive or forgiving. Magnanimity is always encouraged in the Quran, but never at the expense of justice, it must come freely and without pressure, by the victim itself.

Even though the use of defamatory speech may be exceptionaly justified in case a person has in some way been wronged, pardonning the evil which has been done is much preferable to God 4:148-9. ALJAHRA means something that is out in the open with the aim to be noticed and not missed. This includes loud expression and anything that is flagrant and so on. The message is that Allah does not love this kind of communication unless the person was himself victim of it. In this case God hears and knows what is going on, which is a message in itself of reassurance to the victim, but still gives license to retaliate in the same manner, without transgressing himself the bounds by which he was assaulted. The verse hints to self-restraint while still not denying the person's injured self, and his natural right to answer back and defend himself. This is speaking of situations where a soft speech and forbearance, as is the general rule in Islam when one is confronted to ill mannered people and verbal attacks, is not enough to stop the harrassement and abuse.

Denouncing falsehood in all circumstances, religious or else, is therefore never condemned or prevented in the Quran, but rather the manner in doing it is regulated. So in the case of one's beliefs being insulted one doesnt reply with an insult, the Quran tells the believer in such case to avoid the circles where Islam is being mocked 4:140, precisely to avoid such lowly behavior of mockery for mockery as described in

6:108,68:10-11"And yield not to any mean swearer, Defamer, going about with slander".

A righteous person should act accordingly, responding to falsehood with dignity 25:72. Ridiculing or mocking one another while arguing does not behoove the God-conscious, it is the trait of those devoid of upright character.