Made up narrative against the Prophets: “Abraham ruined his Father’s polytheistic business of making idols and dragged the people to himself to join him in the monotheism and leave his Dad. Moses did the same, he was raised by the Firawn, but when he realized he has no right to inheritance from Firawn, he turned against Firawn and took his people to join him and rebel against Firawn. Muhammad did the same, as he was an orphan but his uncles were the ones making all the money from the kabbah and so Muhammad rebeled against his uncles, made the people join him and leave Makkah to go to Madinah, and later returned and took over the kabbah for the money made from it.”
To critically address and debunk the false narrative, it is essential to challenge the interpretation of Prophetic figures based on proper understanding of the Qur’an and related theological context, rather than reducing their stories to contemporary socio-economic narratives self-constructed by Atheist/Deist Polemics. Here’s a breakdown:
The Qur’anic account of “Lut and His People” (Surah Hud [11:76-83] and Surah Ibrahim [14:37-40]) emphasizes Abraham’s (Ibrahim) role as a warner (nabi/nadhir) rather than a mere hinderer of his father’s business. His mission was to guide his people towards monotheism, based on direct divine revelation, rather than an economic attempt to hinder his father’s business of selling idols. The Qur’an does not depict Abraham as engaging in economic conflict but as leaving business entirely to focus on fulfilling his prophetic duty. His actions reflect adherence to divine guidance and the pursuit of truth, not personal gain (Surah Maryam [19:42-50]). If Abraham truly cared about wealth and money, he could’ve stayed with his father and inherited the business, and gradually propagated monotheism, but a warped version of monotheism for monetary advantage, also he didn’t hinder his father’s business, as he left his father altogether and let him continue to do his business with Abraham’s involvement or direct adversity, Abraham didn’t take a group of people with him, only his nephew Lot left the city with him as he agreed with Abraham. Lot also suffered, suffered at the hands of misogynistic men in another city who didn’t like his daughters.
The Qur’anic narrative of Musa (Moses) details his upbringing in Fir‘awn’s household not as a family member expecting inheritance but as a servant. Despite growing up in Fir‘awn’s palace, Musa was aware of his Hebrew roots and God’s revelation to him, motivating his departure from Fir‘awn’s domain. His mission was to liberate the Israelites and fulfill a divinely ordained role, not driven by a sense of personal entitlement but by prophetic duty (Surah Ta-Ha [20:9], Surah Al-Qasas [28:8]). The Qur’an describes his mission as one aimed at freeing his people from tyranny and idolatry, rather than a personal uprising for wealth (Surah Al-Qasas [28:7]).
The Qur’an presents the Nabi Muhammad’s mission in the context of divine revelation and spiritual leadership, not economic competition. Raised by his grandfather and uncle after the death of his parents, Muhammad focused on delivering the message received from Allah. His revelation occurred when he was an adult, and while Mecca was economically significant due to the Kaaba, his new monotheistic message initially attracted both support and opposition without explicit commercial motivations. Scholars argue that the economic aspects of the Kaaba came years later after his migration to Medina, where broader community welfare became a priority alongside spiritual guidance. The Qur’an underscores his mission as one focused on justice, equality, and worship of a singular God, not economic rebellion (Surah Al-Baqarah [2:124-127], Surah Al-Hijr [15:106]).
In summary, the Qur’anic portrayal of these figures emphasizes their roles as divine messengers working towards spiritual enlightenment and social justice. Reducing their missions to socio-economic grievances misrepresents the profound religious and ethical dimensions of their stories.
These narratives highlight universal principles of monotheism, justice, and leadership grounded in divine revelation, rather than being motivated by familial or economic disputes