2. EARLIER BELIEFS
1 -Idolatry
Heathenism prevailed amongst the Arabs despite the conversion to Judaism and Christianity of neighboring nations. These two religions are admittedly monotheistic in nature, and are positively opposed to Heathenism and polytheism. The protracted adherence of the Arabs to their idolatry practices may be explained by their attachment to the tribal system which regarded each tribe as a separate entity with its own traditions and beliefs. The individual was merged in the tribe representing the ideal for which he would be ready to live and die. This subjectivistic attitude sprang from the fact that every tribe worshipped a certain deity peculiar to itself and unrecognized by others, and hence the plurality of idols.
Each tribe had its own idol to which sacrifices and offerings were made, and whose worship involved certain rituals and ceremonials intended to win the idol’s blessing and favour. Hence the idol Manat that was worshipped by the Aus and Khazrag; Ozza worshipped by Quraish; Lata worshipped by Thaqif, and Hubal worshipped by Khoziman. There were in fact as many idols as there were tribes, and it is said that the Kabah contained 360 idols when Mecca fill to the advent of Islam.
The Arabs were not the only idolatrous people, since idol worship pervaded other communities in their early history. That is why Judaism condemned the erection of statues, lest they should again be worshipped by those converted to monotheism. It was for this reason too, that Islam condemned similar practices particularly during the early days of its mission.
The popular names designating different idols formerly worshipped in Arabia, seem to suggest their foreign origin, and this, in a sense, may have been the implication of the Quranic text:
“They are but names which ye have named, ye and your fathers, for which Allah has revealed no warrant”. (Verse 23 Surah Al Najm).
Idolatry may have come to the Arabs from Yemen and the Levant or through other channels, and was taken up by the Arabs because it suited their emotional and mental makeup at a time when they were a backward primitive community, preferring the concrete to the abstract, and a tangible idol to the unseen God. The idol was the form which their primitive mind could conceive as God. Al Kalby (well known historian) relates that the idol Wud represented the statue of a majestic man dressed in two uniforms, armed with a sword, a bow on his shoulder, and in front of him a lance standard and a bag of arrows Such, at least, was the picture of the idol as seen by the masses. The more enlightened, however, approached the conceptual level, and supposed the idols to be angels of God through whom mediation and supplication was possible.
This perhaps explains the hymn sung by those of Quraish while practising their devotion : (( Al Lat and Al Ozza… and Manat… these are the three super beings through whom we seek mediation )). They claimed that these were God’s daughters through whom mediation was possible. Hence the scathing ridicule of this monstrous assumption in the Divine verse:
“Are yours the males and His the females? That indeed were an unfair division” (Verse 22, Surah : Al Najm).
In a subsequent text God says :
“Lo ! it is those who disbelieve in the Hereafter who name the angels with the names of females. And they have no knowledge thereof. They follow but a guess, and lo ! a guess can never take the place of the truth.” (verse 28, Al Najm).
Again:
“and should they be questioned who created heaven and earth, their answer is God” (Verse 25, Surah Luqman).
And further :
“Should they be questioned who created them, their answer would be
God.” (verse 87, Surah Al Zukhruf).
In another direct expression
“We worship them only in so far as they serve our approach to God”.
(Verse 3, Surah : Al Zumur).
Idolatry is perhaps the phase through which must pass every community before it comes to monotheism and the worship of one God. This phrase may be prolonged or shortened according to the circumstances and influences moulding every community in its social setting. A community like that of the Arabs, living in a tractless desert almost in complete isolation, confined to tribal traditions and practices, and glorifying its ancestry, must abide by idolatry for generations, to the exclusion of higher religions. Further, it must resist the call of monotheism for long, whether it originates in its homeland or somewhere else.
2 – Judaism
Idolatry, as has been stated, was the predominant religion in Arabia.
But another religion, too, co-existed with heathenism in this area. This is Judaism which was really adaptable to the Semetic race and Semetic mentality. It was the religion of a big number of Jewish settlers who had been driven to Arabia in their endeavour to escape from Roman persecution especially under the emperor Hadrian. The contention of Noldke that those jews were Arabs converted to Judaism seems unwarrantable in view of the fact that their attitude to Muslims in Yathreb, their adoption of the institution of usury, in additon to the Jewish tradition inherent in their behaviour, support the former claim.
Those jews or those converts to Judaism lived for generations in different parts of Arabia such as Yathreb, Taima, Fadakard, Khaiber, where they managed their concerns and devoted themselves to accumulating fortunes. They mixed with the Arabs and participated with them in commerce and otherwise; they even intermarried with them but within narrow limits. The reason is that the jews prided themselves on their descent, and believed themselves the chosen people of God. It would therefore be very difficult for them not to insist on keeping their nationality so exclusively jewish as not to extend it to other peoples.
This mingling with the Jews broadened the religious views of the Arabs through familiarizing them with Judaism and its rituals, and so in a way shook the foundation of their heathenism, and prepared them for the new monotheistic religion.
They heard much about the Prophet Moses and his tempestuous rage against his people when they worshipped the golden idol, or the golden Calf, to the entire forgetfulness of Monotheism. They learnt from the Jews much about resurrection, paradise and hell, and about the unseen world of which they had known so little that many of them were atheists who believed only in time and matter. So they said ((ultimately there exists no more than this life where we die and live and are consumed by the Spatiotemporal))
Their cognitive and imaginative faculties did not lift them up to the sphere of higher concepts and forms of belief in the other world such as were held say, by the ancient Egyptians. Their eyes were opened to such an outlook only after living for generations in close contact with some such religion as Judaism.
It may be that some Arabs used to discuss with the Jews their Jewish beliefs, either from curiosity as to their nature and extent, or with the idea of partaking of them, or explaining the religious narratives and parables then being circulated by narrators and bards. Despite the fact that such Jews lacked sufficient knowledge of the books and theology of their creed, and despite the reserve which they would naturally observe towards their neighbouring majority, they must have given the Arabs an idea about the Jewish religion, or the monotheistic religion which denies and abhors heathenism. This must have done much to shake the idolatrous beliefs then rife, and pave the way for the new religion to be preached by Muhammad. (We shall discuss in a later chapter why Judaism failed to replace idolatry).
3- Christianity.
Christianity was second to heathenism amongst the religions prevailing in the Arabian Peninsula. Its ascendancy over Judaism may have been partly due to its being the creed adopted by two great states bordering Arabia – the Roman and the Abyssinian States. Military power was undoubtedly one important factor in the protection and propagation of early religions. Take for instance the history of the Jewish Zi Nawass, and how when he had tried to conquer Yemen, a certain Yemenite appealed for aid to the Roman Emperor who, in turn, referred the matter to the Christian King of Abyssinia. The latter answered the call for help, and Yemen was subsequently conquered and converted to Christianity.
These Northern and Southern tribes which adopted Christianity had already reached an advanced intellectual standard which made it almost impossible for them to adopt heathenism, particularly since the Christian missionaries had been hard at work propagating their faith and doing much to shake the foundations of Magian and heathen beliefs. Moreover, the Christian religion is not in any sense based on the factious spirit or national prejudice traceable in the Jewish religion, but rather did it come to be propagated on a universal scale and to embrace all humanity.
Another group which contributed to the spread of Christianity was the Mawali or liberated slaves who were remarkable for their comparative cultural standard and knowledge of Christian theology. Some of them attained a certain dignity and prestige through ability and talent which they demonstrated in the Arab cultural gatherings wherein many a religious topic was often touched upon. Whatever may be said of their efforts, they undoubtedly stimulated the interest in theology and prepared the way for the Arabs to accept monotheism and the worship of one true God.
Nor should we forget in this connection the influence of Arab poets converted to Christianity, chief among whom are Adi son of Zaid ; Qis, son of Saeda, and Omayah son of Abi Sult, who very often recited their religious poetry in forums and market places, especially Okaz, where they were heard by multitudes rejoicing in this mystic vein which deepened and refined their religious emotion.
There is however no stronger evidence of the influence exerted by Christianity on the Arab mentality than the treatment It received in the Qur’an. Mention therein was frequently made of the Virgin Mary, the mother of Christ, and of Christ himself. In the context there occurs a mention of religious sects believing in the crucifixion of Christ:
“They slew him not nor crucified, but it appeared so unto them ” (Verse 156, Surah : Al Nisa).
Prominent in this connection, too, is the steadfast denial both of the tenet that Jesus is the son of God, and of the trinitarian belief held by the majority of Christians:
“He begotteth not nor was begotten”. (Verse 3, Surah Al Samad).
“They surely disbelieve who say: Lo! Allah is the third of three, when there is no God save One God… The Messiah, Son of Mary, was no other than a Messenger messengers (the like of whom) had passed away before him. And his mother was a saintly woman. And they both used to eat (earthly) food”. (Verse 73, and 75, Surah Al Ma’ida).
The treatment which these and similar subjects received in the Qur’an, provided the Prophet Muhammad with proofs with which he was able to defy the opposition of Christian masses.
It may be that some inhabitants of the Arabian Peninsula were induced to Christian conversion through the efforts of the numerous monasteries scattered along the Sinai route to Syria. Those monasteries were like landmarks to caravans, and afforded rest and shelter to travellers, weary and exhausted after their long journey across the storm-stricken desert tracks.
The monks who lived in those monasteries – while providing food and hospitality to weary travellers and to Arabs wandering in search of a living – must have mingled their material hospitality with a certain amount of persuasive theological discussion, and stories of the expected Messiah who, on his return into the world, would restore justice and mercy. They may have told of his miraculous achievements, his resurrection of the dead, his healing of the deaf the blind and the leper, and his patience and philosophical resignation in the face of persecution and torture by the Jews. The Arabs could not have objected to such discourse since, to them, it was nothing more than classical entertaining narrative with a certain charm of its own, but in no way derogatory to their heathenism or idolatry.
Perhaps some of their Arab hearers were not consciously affected by the Monks’ talks and discourses, but they could not have escaped being subconsciously affected in favour of the high morale which characterised the theological debate of these monks.
Yet Christianity, like Judaism, did not triumph in Arabia because Arabia was waiting for a guide of a different type, a guide near its heart, springing from its own environment.
4. – The Call of Monotheists.
Monotheists, according to books of tradition, air those Arabs who in pre-Islamic days persisted in the religion of Abraham (Ibrahim) and of his son Ismail without drifting into heathenism in imitation of other Arabs. They were called Hanifites orthodox creed, but sometimes are wrongly named Sabeans.
The Call raised by Abraham had largely influenced the Arab world and was undoubtedly monotheistic. strongly condemning idolatry. Indeed the Call raised by Muhammad was essentially only an extension or continuation of Abraham’s call of which we know no more than what is recorded in the Quran. It is there clearly mentioned that the religion of Muhammad, is the same as that of Abraham .
” Lo ! Abraham was a nation obedient to Allah, by nature upright, and he was not of the idolaters. Thankful for his bounties; He chose him and guided him unto a straight path, and he gave him good in the world, and in the Hereafter he is among the righteous. And afterwards we inspired to thee (Muhammad, saying) : Follow the religion of Abraham, as one by nature upright. He was not of the idolaters” . (Surah, Al Nahl, Verses 120-123).
“And they say Be Jews or Christians, then ye will be rightly guided. Say (unto them, O Mohammed) Nay but (we follow) the religion of Abraham, the upright, and he was not of the idolaters” (Surah, Al Baqara, Verse : 134).
In further corroboration of this, it is declared that he who deviates from the religion of Abraham will be self-stultifying and mean:
“And who forsaketh the religion of Abraham save him who befoolteth himself ? Verily We chose him in the world, and Lo ! in the Hereafter he is among the righteous. When His Lord said unto him: Surrender he said : I have surrendered to the Lord of the Worlds” . (Surah, Al Baqara :Verse 130-131).
Historical literature frequently mentions four of those monotheists who lived in Mekka : Waraka Son of Noufal, Zeid son of Nofile, Khalid son of Senan, and Omeyya son of Abil Sult. Only the first two of these will here be considered.
The first Waraka, was relative of Khadijah, wife of the Prophet, Peace be upon him. He was the first to speak to him of the new mission, confirmed his belief therein, and gave him valuable encouragement and support. Of the second, Zaid, much has been written by historians especially those of the West who maintained that he denounced the gods of Quraish, the idols they worshipped and exhorted the people of Mekkah to be monotheists and to worship God only. In one of his statements he says : ((what can be said of a stone round which we go – a stone which neither hears nor sees, neither is useful, and can do harm? O ! people, seek some religion for, by God, you have none)). It may be that the Prophet before the mission, when in conflict with himself according to certain writers, had an opportunity to talk to Zaid, listen to his preaching, approve and accept his tenet.
But Zeid was not given much rope. Quraish saw in him a real danger to
themselves and to their idols enshrined in the Kabah, their holy place, which gave them enormous prestige over other Arab tribes.
Unable to withstand the atmosphere, and not being in possession of the political skill and spiritual force of Muhammad the Prophet, Zeid was forced to leave Mekkah. He left to the cave of Hera, which was later to acquire such great importance.
This cave was possibly the place of worship for the pious, the orthodox Hanifites who found heathenism contradictory to Reason, degrading to humanity and leading far away from true religion, from genuine spiritual devotion.
There is even some tradition that Quraish in the days of Ignorance in pre-Islamic days, used to spend one month yearly at the site of the cave as an act of devotion to God and in the interest of Divine communion. If so, such sejourn would not be peculiar to Hanifites as some writers maintain
But finally who of Quraish was most active in driving Zaid out ?
Tradition mentions that it was Omar Ibn Al Khattab the very man
destined to become the staunchest supporter of the Muhammadan
call and the defender of the Islamic faith; he who gave his sister in marriage to Zeid son of the very Zeid son of Nofile whom he drove out; and lastly, he who through Saied, was converted to Islam to become the Prophet Muhammad’s biggest support. Just consider the sweeping tide of events.
Zeid continued his devotion in that Cave for a time, Did the Prophet, upon whom be peace, ever see him in the cave before his death and burial in that sanctified spot ? This tradition neither confirms nor denies.
Whatever may be said, of that possibility, Zaid’s call was not in vain. Its echo extended far and was no ill introduction to Muhammad’s denunciation of atheism. That is why the Prophet, upon whom be
peace, was careful to point out that on the Resurrection Day Zeid would be resurrected as an entire nation.
Source: Islam Basics by Mohamed Moustafa Atta
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