In the name of God, the Lord of Grace, the Ever Merciful
They deem it strange that one from among them has come to warn them. The unbelievers say: “This is a sorcerer telling lies. Does he make all the gods into one God? This is indeed most strange!” Their leaders go about saying: “Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention. Was the message given to him alone out of all of us?” (SAD: 38: 4-8)
A person who believes in God’s oneness and understands the meaning of His oneness, sets his relation with his Lord on this basis, and puts his relations with everyone and everything other than God in their respective positions. Thus, his energy and feelings are not manipulated by a host of other different deities nor are other people able to impose themselves on him.
A believer who knows that God, the One, is the originator of this universe deals with the universe and all that exists in it on the basis of cooperation and friendship. This gives life a taste and vitality that are totally different from that which is felt by those who do not believe in any of this.
Anyone who believes in the unity of the system God has set for the universe will receive His orders and legislation in a special way, knowing that the implementation of God’s law in human life will provide harmony between all that exists. This truth necessarily sets human conscience on a sound footing, giving it consistency and enlightenment. It also clarifies the bonds between man and his Creator on the one hand and between man and the universe on the other. This then has clear effects on the practical, moral, social and behavioral aspects of human life.
The Qur’an places much emphasis on the concept of God’s oneness, and persistently clarifies this and what it entails. This is particularly true in Makkan surahs, but it is also true in surahs revealed in Madinah, although the way it is presented in the latter changes so as to fit the subject matters of these surahs.
Yet this is the truth the unbelievers were most amazed at, endlessly debating this with the Prophet (peace be upon him), and wondering at his insistence on it. They also called on people to express amazement at it, doing their utmost to turn them away from it. Indeed, they went even further, expressing amazement that the Prophet was chosen to be entrusted with God’s message to mankind: “Was the message given to him alone out of all of us?” This is nothing but plain envy, a trait that motivated their hostility to his message despite their awareness that this was the truth.
The Qur’an had its attraction even to the most outspoken enemies of Islam. They realized that Muhammad spent some time every night in worship reading the Qur’an in prayer. Therefore, protected by the cover of darkness, some of them sat just outside his house, listening to the Qur’an being recited inside. Every one of them was on his own, thinking that no one would know about his action. One can only assume that the motivation was either to try to judge the message of Muhammad objectively, or to learn the truth about it, or to listen to the superb literary style of the Qur’an. As the day began to break, each one of them went back so that no one could find out about his action. Soon, the three of them: Abu Jahl himself, Abu Sufyan and Al-Akhnas ibn Shariq met. There was no need to ask each other what they were doing. There was only one reason for their presence there at that particular time. Therefore, they counseled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.”
The following night they did the same, and once again they met at the break of day. Again they counseled each other against their “irresponsible” action. Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’an. When they met in the morning, they felt ashamed of themselves. One of them suggested that they should give each other their word of honor not to come again. They did so before going home.
Later that morning Al-Akhnas ibn Shariq went to see Abu Sufyan in his home. He asked him what he thought about what he heard Muhammad reciting. Abu Sufyan said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abu Jahl’s home to put the same question to him.
Abu Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocutor: “I will tell you about what I heard! We have competed with the clan of Abd Manaf for honors: They fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honor? By God, we shall never believe in him.”
We see clearly that nothing stopped Abu Jahl from admitting the truth with which he wrestled on three consecutive nights, being beaten every time, except his envy. He was envious that Muhammad should have attained a position to which no one else can aspire. This was indeed the secret motivation behind those who said: “Was the message given to him alone out of all of us?” (Verse 8) They were the ones who repeatedly said: “Why was not this Qur’an bestowed from on high on some great man of the two cities?” (43: 31) The two cities were Makkah and Taif where the Arab elders and noblemen lived. Whenever they heard about a new prophet, such people sought to gain power through religion. They were thus extremely shocked and envious when God chose Muhammad (peace be upon him), bestowing on him of His grace what He knew Muhammad alone deserved.
