The first word
revealed to the Messenger of God, Muhammad (peace and God’s blessings upon him)
was “iqraa!” (= Read!), which means: examine and grasp the meaning of written
characters. More than that, it can have the meaning of: examine and try to
understand how this creation has been created. The first five verses of the
Qur’an revealed to the Messenger (God’s blessings upon him) were as follows:
“Read in the Name of your
Lord who has created. He has created human being out of a germ cell. Read, for
your Lord is the Most Bountiful One. Who has taught (man) the use of the pen. He taught man what he did not know!” (96:1-5).
It shows that even
preaching the basic faith has to be done by convincing people with knowledge.
Knowledge should be spread among people. Observation should be encouraged, however
not by asking people to believe in a dogma, nor to follow the Messenger
blindly. In the Qur’an, God ordered the Messenger to
declare his way of preaching:
“Say, This is my way: I call
to God with full perception, I and whoever follows me. Limitless is God in His
glory, and I am not among those who associate partners (with God)” (12:108).
God ordered His
messenger to invite people to the Way of Him, the Lord, not with dogmatic
method, but with wisdom and fair exhortation. He asked His messenger to argue
with them reasonably in the most kindly manner: “Call to the Way of your Lord
with wisdom and fair exhortation, and argue with them by way of that which is
best. Truly your Lord knows best those who stray from His way and He knows best
those who are guided” (16:125).
Although the main preach
of the Messenger of God (and all God’s messengers before him) was about the basic
faith, that “there is no other god than the One God”, that
preach was never in a type of dogma. To convince people to that basic faith in
that Unique God, the Qur’an turns their attention to God’s creation that lies in
front of them. Can they claim that their deities have created the heavens and
the earth? Can they claim that their idols sent down water causing rows of
those splendid gardens to grow with different kinds of trees and plantations?
The Qur’an draws
their attention to the earth, their planet, how can it be stable in space among
other planets; and to the rivers, which flow throughout the earth; and to the
mountains, which make this planet firm; and how those waters in the seas
vaporize to create clouds so they can then water the earth; who orders all
those things regularly to revivify the barren land, except God alone? And when
a person or a group of persons are desperate, in whatever bad condition, call
God urgently to take away their suffering, who except God could respond and
help? And there are hidden realities, of which we only know a trace, is there
anyone except God, the Creator, who controls them and keeps them hidden? (See:
Qur’an, 27:59-65).
The Qur’an also
draws the attention of those who doubt the resurrection to their own nature, or
to the nature around them:
1) To
their own nature. How
wonderful is the human physical and intellectual growth, from lifeless matter
to seed, to fertilized ovum, to fetus, to child, to youth, to adulthood, to old
age and finally to death. How could one doubt that the Author of all these
wonderful stages of his life in this world can also easily give him another
kind of life after death, on the Day of Resurrection!
2)
To the nature around. If one looks at the external nature, he or
she will see the earth dead and barren, then comes down the rain to fertilize
and bring it to life, growth and beauty in various forms of herbs, vegetables,
fruits, trees and palms. Surely, the Creator of all these wonderful things can
create yet another and a newer world. (For reference, see Qur’an, 22:5). “That
is because God, He is the Truth, and because He is reviving the dead, and has
power over all things” (22:6).
The Qur’an is full
of verses encouraging and urging people to use their faculty of reason.
Hundreds of verses ending with “will you
not use the reason?”, or “will you not reflect?”
Even forbidden
things, God explains with arguments why they are forbidden: “They
ask you about intoxicants and games of chance. Say: In both there is great evil
as well as some benefit for man; but the evil, which they cause, is greater
than the benefit, which they bring. And they ask you as to what they should
spend (in God’s cause), say: Whatever you can spare. In this way God makes
clear unto you His Signs so that you might reflect” (2:219).
“O you who have attained to
faith! Intoxicants, and games of chance, and idolatrous practices, and the
divining of the future are but a loathsome evil of Satan’s doing: shun it,
then, so that you might attain to a happy state! By means of intoxicants and
games of chance Satan seeks only to sow enmity and hatred among you, and to
turn you away from remembrance of God and from prayer. Will you not, then,
desist?” (5:90-91).
This belief and these
ordinances are reasonably explained in the Qur’an and in the guidance of the
Messenger of God, whereas a dogma is a belief or a set of believes that is
taught by a religious organization.
In this article, I
plead that faith, even the basic faith in Islam, is given by God through His
messenger, explained in the Qur’an and preached with full perception of
arguments, by the messenger and his faithful followers. The Qur’an itself does
not allow people to believe without conviction brought by reason. The truly
God-conscious are deeply desirous to understand the teachings of the Qur’an
with perception, and therefore, to listen to it with wide open ears, and to look
into it attentively:
“And those (who have attained
to faith), whenever they are reminded of their Lord’s signs (= Qur’anic
verses), they do not droop themselves down, as if they were deaf and blind” (25:73).
This shows that they think
about what they listen to or what they read and reflect deeply upon it.