Al-Ankaboot (The Spider)

47. “And thus have We sent down unto you the Book. So (some of) those whom we have given the Book believe in it, and of these (pagans) there are those who believe in it, and none deny Our signs except the unbelievers.”

The Qur’an invites all the followers of the former religions to Islam, because the Divine guidance is certain and necessary, though whole people do not accept the guidance.

As an emphasis upon the four principles mentioned in the previous verse, this verse says:

“And thus have We sent down unto you the Book…”

Yes, this Book (the Qur’an) has been sent down based on Unity of the object of worship, Unity of the invitation of the former true prophets, submitting to the command of Allah (s.w.t.) without any reservation, and disputation in the best way.

Some commentators have said that the purpose of the abovementioned sentence is the similarity of the descent of the Qur’an upon the Prophet of Islam (S) to the descent of the former Books to other Divine prophets. That is, in the same way that Allah sent down heavenly Books to the former prophets, He sent down the Qur’an to him (S), too.

But the first commentary seems more precise, though it is possible to consider both of them, too.

Then, the Qur’an adds:

“…So (some of) those whom we have given the Book believe in it…”

The reason of their belief is that not only they have found its characteristics in their own Books but also, from the view of general principles, its content is consistent with the content of their own Books.

Of course, we know that the entire People of the Book (the Jews and Christians) did not believe in the Prophet of Islam (S). Therefore, the above sentence refers to those true believers and truth seekers free from bigotry who deserve the appellation of ‘People of the Book’ to be used only for them.

Then, the Qur’an adds about some people of Mecca and the pagans of Allah:

“…and of these (pagans) there are those who believe in it…”

And, at the end of the verse, concerning the disbelievers of both groups, it says:

“…and none deny Our signs except the unbelievers.”

Regarding to the fact that the concept of the Qur’anic word /jahd/ is that: one believes in something but he denies it, the above sentence means: even the disbelievers confess the greatness of these verses in their hearts, and they see the signs of veracity in them and consider the Prophet’s manner and his pure life, as well as that of his followers, as a reason for its nobility, but they deny often t as the result of their bigotry, stubbornness, blindly imitation from their ancestors, or for protecting their unlawful fleeting interests.

Thus, the Holy Qur’an defines the opposition of different nations against this heavenly Book.

On one line, there are believers, including the scholars of the People of the Book, True believers, and the polytheists who were thirsty of the Truth and when they found it they joined to it; and, on the other line, there were the obstinate deniers who saw the truth but, like bats, they hid themselves from it, because the gloom of infidelity had become as a part of their entity and they were afraid of the light of Faith.

It is noteworthy that this group were also pagan, but the second emphasis on their infidelity may be for the sake that they were not offered proof before and the real infidelity exists in them just now that the argument has been completed to them and they have abandoned the Straight Way knowingly and pave the wrong way.

By the way, for attracting the hearts and influencing the truth into others’ thoughts, only attaching the strong and powerful proofs are not enough, but, in this stage, the style of speaking with the opposite party and the method of discussion has the deepest effect.

There are many persons who are careful and narrow in discussions and know the scientific subjects very well, but they are not so successful in influencing in others’ hearts by their speech since they are not acquainted well with the way of ‘dispute in the best way’ nor with the constructive discussions.

The fact is that satisfaction of ‘intellect and thought’ alone is not enough, but emotions, which form half of man’s entity, must become satisfied, too.

Studying the life of the prophets, and that of the Prophet of Islam (S) and the Immaculate Imams (as) in particular, shows that, for reaching to their educational and propagation aims, they used the social morals, psychological principles, and the best humane ways of influencing in hearts.

When confronting people, they had a kind of behaviour that they could quickly attract them toward their own aims. Though some individuals wish to render these affairs as miracles, it is not such. If we apply their way and method of discussion with others, we can affect them very soon and influence in the depths of their hearts.

The Qur’an explicitly says to the Prophet of Islam (S):

“Thus, it is due to the mercy from Allah that you have been lenient with them, and had you been rough, hard hearted, they would certainly have dispersed from around you…”1

It has happened many times that some persons, after hours of discussion, not only have not gained anything from their debates, but they find the opposite party more stable, steadfast, and zealous in his own wrong belief. Its reason is that the method of ‘dispute in the best way’ has not been used in that debate.

Roughness in discussion, self-superiority, despising the opposite party, expression of pride and haughtiness, the lack of respect to others’ thoughts and the absence of sincerity in discussions all are the things that cause the man’s failure in debates.

That is why there is a section in Islamic morals under the title of prohibition of Jidal (dispute) and Mira’ (argument) the objective of which is the discussions in which there is not ‘seeking the truth’, but its aim is quarrel, self-superiority, and fixing one’s statement.

Besides the spiritual and ethical aspects, the prohibition of Jidal (dispute) and Mira’ (argument) is for the fact that they are not mentally successful in this kind of discussions.

The prohibition of Jidal (dispute) and Mira’ (argument) are close to each other; but the Islamic scholars have considered some differences between them. They believe that Mira’ is for the expression of excellence and perfection, while Jidal is for despising.

The Arabic word /Jidal/ is used for the elementary attacks in discussion while /mira’/ is applied for the defensive attacks.

The term /jidal/ is used for the scientific issues, but the meaning of /mira’/ is general. (Of course, there is not any contradiction between these commentaries.)

However, the dispute and discussion with others is sometimes ‘dispute in the best way’, and it is a discussion in which the abovementioned conditions are exactly observed, and sometimes it is other than that when the abovementioned affairs are forgotten in it.

We conclude this statement with a few expressive and instructive narrations:

A tradition from the Prophet (S) indicates he said:

“No servant perceives the reality of Faith unless he abandons Mira’ (argument) though he is right.”2

Another tradition indicates that Solomon (as), the Divine prophet, told his son:

“O my son! Avoid /mira’/ (argument) because not only it has no benefit, but also it stirs up enmity between the brothers.”3

Again, it has been narrated from the Prophet of Islam (S) that he said:

“No group went astray after when they were guided except by the dispute (in which the truth is not pursued).”4