The Idolaters confess

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The Covenant in the Pre-natal world (Alam-e-Dhurr)When Hardships befall us.

This meaning has been described in the verses 5 to 9 among those cited earlier. Verse 87 of Surah Zukhruf says, “If you ask them who created them, they would certainly say, “God” Why are they then deluded from the truth?” When they are asked about their created they says, “Our creator is the One God” And when you ask them who gives you sustenance from the heavens and the earth, who has given you eyes and the ears, who brings out the living from the dead and dead from the living, and who controls and rules the universe they say it the One God. The idolaters take the name of the One God when they asked who created the beings and who arranges them.

These and other verses of the Qura’n are the living examples of the natural inclination towards God. (1) It is possible that the replies of the idolaters are intellectually evolved from their observation about the proof of arrangement and control of the universe but when we see that the Arab idolaters were mostly illiterate and ignorant of knowledge and its observations then we conclude that the source of their answer their inherent an natural acceptance of the One God and they are all equal in it.

 No matter how clear the intellectual observation it can not be universal in all men especially when these idolaters were far from knowledge and wisdom.

This is why we say that these five verses have been revealed as the proof of the Oneness of nature and verse 9 of Surah Zukhruf has been explained in Tafsir-al Bayan as “this verse points to the fact that the recognition o God has been instilled in human nature.” (2) The same is also detailed in Tafsir Fakhr Razi for verse 87 of Surah Zukhruf and says, “One group thinks that this verse is proving the other verses that say that the recognition of god is a natural thing. But some Ulema say that this is not so because the people of pharaoh did not consider anyone else but the Pharaoh as   god. The people of Abraham told the apostles as in verse 9 of Surah Ibrahim, “We are in doubts about the invitation you give us for the truth.” (3)

Fakhr Razi then answers,” I am not willing to accept that the people of the Pharaoh were deniers of God’s existence they were denying the signs of God unjustly though they believe in God.” Verse 14 of Surah Naml says:

“And they belied (The verses) wrongfully and arrogantly.”

Moses too presented the same natural Oneness of God when he said as in Verse 102 of Surah Isra:

  “You know that none except the Lord of the heavens and the earth has revealed these verses to enlighten the hearts

The words “You know” points to the natural recognition of God. The interesting point is that in both these verses the disbelievers and idolaters admit that the creator of heaven and earth is God. And so it says,

“Why do you turn away from obeying when you admit the truth?”(4) It is clear that they admitted the truth but external deeds, the Satans among the Jinns and humans, the inner thoughts, the sexual desires and ignorance and bigotry deny them the truth, though it is instilled in their nature.

 In another place it is said “whence have you been bewitched?” This manner of address is used for a person who is doing something without intention.

But there is a doubt about the explanation of this verse and the people say that the Messenger desires to take us away from the truth. He is a sorcerer and has beguiled us. The Qura’n answer them, “In spite of this you admit that it God who is the creator of the heavens and earth, the sun and the moon as well humans and he arranges all affairs in this universe. Then how has this person who urges you to worship some others beguiled you? Which kind of mind thinks in this way?”

Most commentators like Tabari in Majmaul Bayan, Allama Tabatabai in Al Mizan, Fakhr

Razi in Tafsir Kabeer, Aloosi in Tafsir Ruhul Ma’ani, and Qartabi in Tafsir Qartabi prefer the first explanation though the second explanation too has no loopholes.





1. Ankabut 63; Luqman 25 and Zumar 38
2. Tafsir Ruhul Bayan vol.8 page 353 for verse 87 of Surah Zukhruf about this meaning.
3. Tafsir Kabeer Vol.8 Page 399 Vol. 27 page 233
4. “Tufiquun” is connected with Alifk which means reneged on promise and so it also means a lie., so “Almo,tafekaat” is taken to mean seasonal winds.


The Covenant in the Pre-natal world (Alam-e-Dhurr)When Hardships befall us.
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