What
The Qur'an Teaches: Absurd Superstitions (Would They
Ascribe To God)
Islamic Perspectives - Muslim Journals
Arab News & Information - By Adil Salahi
In the name of God, the Lord of Grace, the Ever
Merciful
And He it is who created all living things in
pairs, and provided for you the ships and animals on
which you ride, so that when you are seated on their
backs you remember your Lord's blessings and say:
‘Limitless in His glory is He who has made all this
subservient to our use. We could not have done it by
ourselves. To our Lord we shall most certainly return.
Yet they assign to Him some of His own servants as
offspring. Surely man is clearly hardened in
disbelief. Would He, out of all His creation, choose
for Himself daughters and favor you with sons? If any
of them is given the good news of the birth of what he
so readily attributes to the Lord of Grace, his face
darkens and he is filled with gloom. (Would they
ascribe to God) someone who is brought up among
trinkets and cannot put together a clear argument?
(Gold; Al-Zukhruf: 43: 12-18)
WE commented last week on the statement in this surah
and elsewhere in the Qur'an that God has created
everything in the universe in pairs. This is an aspect
of the greatness of God's creation. The surah goes on
to remind us of other aspects of creation that no one
could have produced other than God.
It is He who has "provided for you the ships and
animals on which you ride." This is to remind man that
God has placed him in charge of the earth, putting at
his disposal its considerable and varied power and
potential. It also invites man to show gratitude for
God's choice and blessings, reminds him of the One who
grants blessings every time such a blessing is
enjoyed. Such expressions of gratitude for God's
blessings is sure to keep our hearts alive to their
bond with God at every turn in life: "So that when you
are seated on their backs you remember your Lord's
blessings and say: ‘Limitless in His glory is He who
has made all this subservient to our use. We could not
have done it by ourselves."
We certainly cannot match His blessings. All that we
can do is to be truly grateful and give due thanks for
all that He has favoured us with. We should realize
that we will eventually return to God after our term
in charge of the earth comes to its end. He will then
requite us for what we have done in life when we
enjoyed His favours and what He placed at our service:
"To our Lord we shall most certainly return." Such are
the refined manners people should adopt towards God
who has granted us countless favours and blessings.
Yet we tend to forget Him even when we are enjoying
His favours. Hence, this gentle reminder.
These Islamic manners closely relate to the
cultivation of the human conscience and people's
education. This is not a mere ritual or empty phrase
we say when mounting cattle or riding on ships and
other means of transport. It is a deliberate action
that aims to alert our feelings so that we are fully
aware of the bond between God and His creatures.
Furthermore, His blessings are granted to us freely;
we cannot repay God in anyway for any of His countless
blessings. Hence, we should always remain in awe of
Him, thinking of the day when we will meet Him and
submit our account of what we did in life. Thus we
should always remain conscious of God, aware that He
is watching over us.
The surah then refers to the absurd legend that makes
deities of angels, alleging that they are God's
daughters when they are no more than a different type
of creature: "Yet they assign to Him some of His own
servants as offspring. Surely man is clearly hardened
in disbelief."
The surah addresses every aspect of this superstition,
leaving no loophole unclosed. Throughout, the surah
uses the unbelievers' own logic and draws on their own
life situations. It places before them the fate of
earlier communities that adopted a similar stand to
theirs, making almost identical allegations. It begins
by highlighting the absurdity of this superstition and
what it means of blatant rejection of the truth: "Yet
they assign to Him some of His own servants as
offspring. Surely man is clearly hardened in
disbelief." The angels are God's servants. To allege
that they are God's offspring means that they are not
His servants, but instead have a special relationship
with Him. Since they are God's servants, to give them
any special relation to their Creator is meaningless.
All God's creatures are His servants. Such a claim,
thus, brands man as a clear unbeliever: "Surely man is
clearly hardened in disbelief."
Using their own logic and standards, the surah
ridicules their allegation that the angels are female
and then their claim that they are God's offspring:
"Would He, out of all His creation, choose for Himself
daughters and favor you with sons?" If God were to
take offspring for Himself, why would He choose
females and give the males to them? This is nothing
less than absurd and especially when they are so
distressed when a daughter is born to them. "If any of
them is given the good news of the birth of what he so
readily attributes to the Lord of Grace, his face
darkens and he is filled with gloom."
What sort of manners are these that make them
attribute to God what would fill them with gloom?
Indeed, they would be so distressed about parenting a
daughter that they could not even face speaking about
it. In their environment, it was only brave men who
could fight hard in battle that were looked upon with
esteem. How come, then, that they assign to God
offspring of the type which only cares about jewelry
and fine things, unable to refute an argument or fight
a case? "(Would they ascribe to God) someone who is
brought up among trinkets and cannot put together a
clear argument?" Here we see how the surah uses their
own logic, making them ashamed of attributing to God
what they themselves hate to father. Should they not,
if at all, have attributed to Him what scores highly
in their own estimation?
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