Islam: A Guide for Jews and Christians - Electric Scotland
Islam: A Guide for Jews and Christians - Electric Scotland
Islam: A Guide for Jews and Christians - Electric Scotland
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58 t CHAPTER THREE<br />
What God required of the Meccans, the Quran instructed, was<br />
“submission” (Ar. islam; one who has so submitted is a muslim) to<br />
God, the God, who is none other than the High God Allah worshiped<br />
at Mecca; the “Lord of this house,” the Quran calls him,<br />
referring to the Kaaba or central shrine of Mecca. Muhammad had<br />
no need to introduce the Meccans to Allah: they already worshiped<br />
him, <strong>and</strong> in moments of crisis, as we have seen, they even<br />
conceded that he was in fact the God. The trouble was, they worshiped<br />
other gods as well, <strong>and</strong> that is one of the central aims of the<br />
Meccan preaching: to make the Quraysh <strong>and</strong> the other Meccans<br />
surrender their attachment to other deities, the idols <strong>and</strong> empty<br />
names they associated with the One True God.<br />
This was the theological or cultic point of the early preaching,<br />
but from the beginning <strong>Islam</strong> was far more than an acceptance of<br />
monotheism. The Quran called on the Meccans to change their<br />
moral ways. A look at the very earliest suras shows that the re<strong>for</strong>mation<br />
was overwhelmingly social, <strong>and</strong> perhaps economic, in its<br />
emphases. The Quran would eventually go on to speak of many<br />
things, but the original <strong>for</strong>m of the message was narrowly targeted:<br />
it is good to feed the poor <strong>and</strong> take care of the needy; it is<br />
evil to accumulate wealth solely <strong>for</strong> one’s own behalf.<br />
This message got scant hearing from the Quraysh, whether they<br />
thought that monotheism would lessen the appeal of Mecca as a<br />
pilgrimage center (surely one of the gravest miscalculations in the<br />
history of commerce) or because they did not relish Muhammad’s<br />
br<strong>and</strong> of social <strong>and</strong> economic re<strong>for</strong>m. The early suras reflect the<br />
criticism directed back at the messenger. The heat of the quranic<br />
preaching begins to rise in reaction. There are now fierce denunciations<br />
of the scoffers <strong>and</strong> unbelievers: <strong>for</strong> them is reserved a fiery<br />
hell, just as the believers would have reserved <strong>for</strong> them a true paradise<br />
of peace <strong>and</strong> pleasurable repose. At this point both the language<br />
<strong>and</strong> the imagery suddenly become familiar to the Jewish or<br />
the Christian reader. The promised paradise is called the “Garden<br />
of Eden” (Jannat Adan) <strong>and</strong> the threatened hell, “Gehenna”<br />
(Jahannam).<br />
The Quran early on unveils, in bits <strong>and</strong> pieces, its eschatological<br />
vision, not to stress its absolute imminence, as in the New Testa-