This present book, with a profound examination of verses 65 and 66 of Surah Al-Imran, undertakes the exposition of a Quranic critique against the unfounded disputations of the People of the Book concerning the Prophet Abraham, peace be upon him, while emphasising the monotheistic faith. This work, employing precise analyses and semantic connections, endeavours to present the exalted concepts of monotheism, the repudiation of polytheism, and the rectification of theological and social deviations within a coherent and lucid framework. The text, articulated in an eloquent and dignified style, explores the historical, psychological, and social layers of the verses and critically examines the roots of violence and religious aberrations. The aim of this treatise is to provide a comprehensive perspective on the Quranic verses that serve not only as guidance for the understanding of the truth of monotheism but also as a beacon for reforming social and religious behaviours in contemporary societies.
The Noble Quran, in verse 65 of Surah Al-Imran, delivers a direct and decisive reproach to the People of the Book. The term "People of the Book" refers to those who believe in the heavenly scriptures such as the Torah, Psalms, and Gospel, namely the Jews and Christians. This address is not merely an invitation to reflect upon their beliefs but constitutes a critique of their baseless claims concerning the Prophet Abraham, peace be upon him. The Noble Quran poses a challenging question: how do they dispute about a figure who lived prior to the revelation of their own scriptures?
يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ أَفَلَا تَعْقِلُونَ
O People of the Book, why do you dispute concerning Abraham when the Torah and the Gospel were not revealed except after him? Do you not reason?
This verse, with language sharp as a sword striking ignorance, emphasises the irrationality of the People of the Books claims. Abraham, peace be upon him, is a prophet who raised the banner of monotheism before the Torah and Gospel were revealed. The claim of his affiliation to Judaism or Christianity seems an endeavour to confine the truth within narrow sectarian shackles.
The Noble Quran, through a clear and logical argument, highlights the precedence in time of the Prophet Abraham, peace be upon him, over the revelation of the Torah and the Gospel. This reasoning undermines the foundations of the People of the Books claims, as they cannot possess a valid scholarly or theological assertion regarding a figure who lived prior to their scriptures. This logic, like a transparent mirror, presents the truth before the eyes of the audience and invalidates all excuses.
The phrase أَفَلَا تَعْقِلُونَ (Do you not reason?) in verse 65 strikes like a poisoned arrow against ignorance and illogicality. This phrase not only reproaches the People of the Book for disputing without scholarly basis but also identifies the lack of reason as the root of this deviation. The choice of the word reason instead of knowledge indicates the importance the Noble Quran places on intellect as the criterion for discerning truth. Reason, like a bright torch, distinguishes the path from the misguidance and guides humanity towards understanding the truth.
Nevertheless, this harsh tone, sometimes described as verbal violence, is comprehensible within the linguistic customs of the society at that time. The Noble Quran, with language like a surging wave, awakens the slumbering and rectifies incorrect beliefs. This verbal severity is not born of anger but of wisdom and intended to awaken the audience.
The first section, focusing on verse 65 of Surah Al-Imran, critiques the unfounded disputations of the People of the Book concerning the Prophet Abraham, peace be upon him. This verse refutes baseless claims through historical and logical reasoning and invites the audience to reflect on their beliefs by emphasising reason as the criterion of truth. The firm and sometimes harsh tone of the verse reflects the severe customs of that society, which the Noble Quran utilised to influence its audience.
Verse 66 of Surah Al-Imran, continuing the critique of the People of the Book, underscores the distinction between disputing over known and unknown matters:
هَا أَنْتُمْ هَؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُمْ بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ ۚ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
Here you are; you argue about that of which you have knowledge. So why do you argue about that of which you have no knowledge? And Allah knows, while you do not know.
This verse reveals the truth like a clear spring: disputation on matters within the scope of knowledge is permissible, but arguing over topics beyond human knowledge is a sign of ignorance and misguidance. The Noble Quran thereby invites humility before divine knowledge and stresses the limitations of human knowledge in contrast to the boundless divine knowledge.
The phrase وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ (And Allah knows, while you do not know) calls humanity to awareness of their limitations. Divine knowledge is like an infinite ocean, before which human knowledge is but a tiny drop. This emphasis not only calls the People of the Book to reconsider their claims but also guides all humankind to humility before the truth.
The Noble Quran introduces Prophet Abraham, peace be upon him, neither as a Jew nor a Christian, but as a Hanif and a Muslim. Hanif means a moderate and balanced person free from excess or deficiency, and Muslim signifies one who submits to God and is free from any form of polytheism. This description shines like a brilliant star, delineating the path of monotheistic religion and presenting Abraham as an unparalleled exemplar for monotheists.
The second section, concentrating on verse 66, critiques argumentation over unknown matters and stresses divine knowledge over human ignorance. The verse lucidly reminds of human knowledges limitations and introduces the monotheistic identity of Prophet Abraham, peace be upon him, as a model for pure faith. The emphasis on his being Hanif and Muslim paves the way for understanding the truth of monotheism.
The verbal severity in verses such as أَفَلَا تَعْقِلُونَ reflects the harsh and warlike social norms of that era. This tone functions like a strong wind used to awaken the dormant. The Noble Quran, employing language consonant with its audiences culture, seeks to rectify erroneous beliefs and guide them towards the truth. This verbal severity is not born of anger but of wisdom and serves to impact a harsh and desert-dwelling society.
Contemporary violence in certain Islamic societies has historical and social origins. The desert nomadic culture, nurturing conflict and strife within itself, has been transmitted from generation to generation. These violences, like a fire beneath ashes, have ignited in the cultural and customary bedrock of society and persist to this day.
War and violence form part of human nature, particularly in societies where environmental conditions limit the orientation of the mind towards others. Mountainous and desert societies, due to biological constraints, tend more towards warfare. This characteristic, like a rushing river, has flowed throughout history and is still observed in some communities today.
