The Truth Or The Religious Element (5)

The Truth Or The Religious Element (5)

The unity which the Qur’an preaches is founded on an idea, which already existed, although buried under ruins of antagonistic ideas. Consequently, the Arabs denounced the Qur’anic call for worshipping One God and asked sarcastically whether all the gods were made into one God,

“Has he made the âlihah (gods) (all) into Ilâh (God-Allâh). Verily, this is a curious thing!” (XXXVIII, 51).

In their opinion, this saying was so strange and false that they assumed that they had never heard of this among the people of the preceding celestial religions (ibid 6), such as the Christianity as it had been introduced into Arabia from north and south by some refugee sects. Despite the difference between the deified personages, they had found enough analogy for extracting argument in favour of their gross polytheism,

“And when the son of Maryam (Mary) is quoted as an example [i.e. ‘Isâ (Jesus) is worshipped like their idols], behold, your people cry aloud (laugh out at the example). * And say: “Are our âlihah (gods) better or is he [‘lsâ (Jesus)?”]. They quoted not the above example except for argument. Nay! But they are a quarrelsome people.” (XLIII, 57-8).

The Qur’an extracted that submerged idea from its chaotic surroundings and returned its purity. In doing so, it proceeded by eliminating the absurdities, not by adding anything new.

Thus, as we have insinuated before, the force of a religious idea lies in its original character. It calls us to adhere to it with as much attachment as it had plunged its roots in the beliefs of our remotest ancestors. That is why the Qur’an, besides the deductive argument, founded its doctrine of the unity of the prophetic tradition of all epochs,

“Were you witness when death appeared before Jacob? When he said to his sons: “What will you worship after me?” They said: “We shall worship your God and the God of your fathers: of Abraham, lsmâ‘îl, and Isaac, the One (True) God; to Him do we submit”. (II, 133);

“It is not (possible) for any human being to whom Allâh has given the Book and Al-Hukm (the knowledge and understanding of the laws of religion) and Prophethood to say to the people: “Be my worshippers rather than Allâh's.”  On the contrary (he would say): “Be you Rabbâniyyûn (learned men of religion who practise what they know and also preach others), because you are teaching the Book and you are studying it.” (III, 79);

“Or have they taken for worship (other) âlihah (gods) besides Him? Say: “Bring your proof.” This (the Qur’an) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse. * And we did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Lâ ilâha illa Ana (none has the right to be worshipped but I (Allâh), so worship Me (Alone and none else).” (XXI, 24-5);

“And strive hard in Allâh’s cause as you ought to strive (with sincerity and with all your efforts that His Name should be superior). He has chosen you (to convey His Message of Islamic Monotheism to mankind by inviting them to His religion of Islâm), and has not laid upon you in religion any hardship: it is the religion of your father Ibrâhim (Abraham) (Islâmic Monotheism). It is He (Allâh) who has named you Muslims both before and in this (the Qur’an), that the Messenger (Muhammad) may be a witness over you and you be witnesses over mankind! So perform As-Salât, give Zakât and hold fast to Allâh [i.e. have confidence in Allâh, and depend upon Him in all your affairs] He is Maulâ (Patron, Lord), what an Excellent Maulâ (Patron, Lord) and what an Excellent Helper!” (XXII, 78),

“And ask (O Muhammad) those of our Messengers whom We sent before you: Did We ever appoint âlliha (gods) to be worshipped besides the Most Gracious (Allâh)?” (XLIII, 45).