What The Qur'an Teaches: Makkah, The Mother City

Islamic Perspectives - Muslim Journals

Arab News & Information - By Adil Salahi

In the name of God, the Lord of Grace, the Ever Merciful

So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it; that you may forewarn them of the Day of the Gathering, of which there is no doubt, when some shall be in paradise and some in the blazing fire. Had God so willed, He could have made them all one single community, but He admits to His grace whoever He will, whereas the wrongdoers will have no one to protect them and no one to support them. Have they chosen protectors other than Him? God alone is the Protector of all; He is the One who gives life to the dead; and He has power over all things. (Consultation, Al-Shoora: 42: 7-9)

Here we are back with the truth stated at the beginning of the surah, with this new aspect of the truth of revelation now closely intertwined. There is a clear link between the separate letters the surah begins with and the fact that the Qur'an is revealed in Arabic. These letters constitute part of the Arabic alphabet, and the Qur'an delivers its message in Arabic, for a particular purpose: "in order that you may warn the Mother City and all who dwell around it." The Mother City is Makkah, which is honored by the presence of God's Sacred House, the first ever built for worship. God has chosen that this Mother City and its surroundings should be the place where His final message is revealed, expressing the Qur'an in its Arabic tongue, for His particular purpose: "God knows best whom to entrust with His message." (6: 124)

When we look today, with hindsight, reviewing events and circumstances, studying the line the message has followed to produce its results, we can partly understand God's wisdom behind the choice of this particular spot on earth, at that particular time, to be the base of the final message addressed to all mankind. Its universal nature was made clear from its early days.

At the advent of this final divine message, the earth was more or less divided between four empires: the Byzantine Empire, which stretched from Europe over some parts of Asia and Africa; the Persian Empire, which ruled large parts of Asia and some African areas; and also the Indian and Chinese Empires. The latter two were confined to their areas, each having its own faith and limited political relations outside of their territories. This isolation made the first two the real superpowers, which enjoyed far reaching influence over human life and its development. The two divine religions, Judaism and Christianity, were in one way or another under the influence of these two empires, and were effectively controlled by the then political authorities controlling them. Hence, both religions suffered distortion.

Judaism in particular suffered persecution under the Byzantines at one stage and under the Persians at another. It had practically no power on earth. Several factors contributed to its becoming confined to the Children of Israel, with neither ambition nor desire to attract other communities.

Christianity, on the other hand, was born within the Byzantine Empire which ruled Palestine, Syria and Egypt where Christianity spread secretly. The Byzantine authorities launched a wicked persecution campaign against the Christian faith leading to massacres that claimed the lives of tens of thousands. When this decimation ended with the conversion of a Byzantine emperor to Christianity, he brought with him pagan Byzantine legends and Greek philosophy, which was also pagan in nature. These imparted an alien color to Christianity, turning it into something totally different from its original divine revelation. Moreover, political power in Byzantium continued to wield the real authority, allowing religion only a minor influence. In addition, the different Christian schools were at loggerheads with one another, thereby weakening the Church and threatening to engulf the whole empire in acrimony. In turn, this also led to further persecution of those who dissented from the official doctrine. Yet both parties, those who toed the official line and those who dissented from it, deviated from true Christianity.

At this juncture, Islam was revealed. It was a message that aimed to save humanity from the corruption, persecution, immorality and blind ignorance that had spread into all populated areas. It aimed to lead humanity on a way to God, providing light and guidance. Hence, it was necessary that Islam should have power and authority in order to accomplish the great transformation in human life that was required. It was imperative, therefore, that Islam start its operation in a free land, over which none of those empires had any control, so as not to let any power that was alien to its nature influence it. On the contrary, it was necessary that Islam have the power to shape its own domain and to influence its own surroundings. The Arabian Peninsula, especially the Mother City and its neighboring areas, provided the best place on earth for the emergence of Islam and from where it would start its global march.

There was no established government with laws, legislation, an army, a police force or complete authority in Arabia, ensuring proper control over its population as was the case in the empires we have described. Moreover, Arabia did not have a clear and well-defined religion. Indeed, the opposite was true: in Arabia there was a medley of pagan beliefs. People worshipped a great variety of deities, including angels, jinn, stars and idols. Although the Kaaba and the Quraysh enjoyed some overall religious hegemony in the Arabian Peninsula, this did not constitute a real authority that could mount firm opposition to the new faith. Had it not been for their economic interests and special position, the Quraysh chiefs would not have opposed Islam as solidly as they actually did. They realized how hollow and confused their beliefs were. In this way, then, the loose and weak political and religious systems in Arabia provided the best environment for the emergence of the new Islamic faith, one where it could not be influenced by any real authority alien to its nature.

 

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