Offspring Quran Quotes

And admit them, Our Lord, into the Gardens of Eternity, which You have promised them, and the righteous among their parents, and their spouses, and their offspring. You are indeed the Almighty, the Most Wise. 9.  And shield them from the evil deeds. Whomever You shield from the evil deeds, on that Day, You have had mercy on him. That is the supreme achievement.

IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE: (1) NAY! I call to witness this land – (2) this land in which thou art free to dwell5215 – (3) and [I call to witness] parent and offspring:5216 (4) Verily, We have created man into [a life of] pain, toil, and trial.5217 (5) Does he, then, think that no one has power over him? (6) He boasts, “I have spent wealth abundant!”5218 (7) Does he, then, think that no one sees him?5219 (8) Have We not given him two eyes, (9) and a tongue, and a pair of lips,5220 (10) and shown him the two highways [of good and evil]? (11) But he would not try to ascend the steep uphill road.... (12) And what could make thee conceive what it is, that steep uphill road? (13) [It is] the freeing of one’s neck [from the burden of sin],5221 (14) or the feeding, upon a day of [one’s own] hunger, (15) of an orphan near of kin, (16) or of a needy [stranger] lying in the dust – (17) and being, withal, of those who have attained to faith, and who enjoin upon one another patience in adversity, and enjoin upon one another compassion. (18) Such are they that have attained to righteousness;5222 (19) whereas those who are bent on denying the truth of Our messages – they are such as have lost themselves in evil, (20) [with] fire closing in upon them.5223

Seen in the light of today’s ongoing Middle East conflict, the massacre of the Qureyz in the year 627 seems to set a terrible precedent. Since faith and politics are as inextricably intertwined in today’s Middle East as they were in the seventh century, the arguments given for the massacre in the early Islamic histories are still invoked, alongside the Quran’s evident anger at Medinan Jewish rejection of Muhammad’s prophethood, to justify the ugly twin offspring of theopolitical extremism: Muslim anti-Semitism and Jewish Islamophobia. In the light of Muhammad’s political situation at the time, however, a less emotional analysis may be more to the point. The massacre of the Qureyz was indeed a demonstration of ruthlessness, but they were, in a sense, collateral damage. The real audience for this demonstration was not them but anyone else in Medina who still harbored reservations about Muhammad’s leadership. If there had been any doubt that he was dealing from a position of strength, he had now dispelled it.