Global Journal of Human-Social Science, A: Arts and Humanities, Volume 23 Issue 5

© 2023 Global Journals Volume XXIII Issue V Version I 16 Global Journal of Human Social Science - Year 2023 ( ) A A Quranic Concept with Universal Appeal: The Innate Monotheistic Disposition ( Fitra ) double model that man can conclude that the worship approved by God consists above all in paying homage to these attributes by endeavoring to put them into practice by the establishment of peace in the world. C onclusion: W hat is at S take in the Q ur'anic I nvitation to a U niversal A wareness of the I mplications of F itra B efore the E nd of T ime? All the intertextual comparisons to which the Qur'an invites us on the question of the innate monotheistic disposition bear witness to the fact that this principle of philosophical origin, which is close to a Lactantian model, but also to themes present in the pseudo-Clementine Roman, is integrated into a theological construction of remarkable coherence. By repealing a notion such as original sin by referring to Judeo-Christian and Christian commentaries, he invites everyone to gather around the testimony of the first Fathers, the most ancient ancestors: (Am I not your Lord? They said: - Certainly yes!) A lastu birabbikum? Qâlû balâ ! It recalls the universality of this "Adamic" profession of faith, corresponding to man's innate tendency, by referring to Abraham's model of unfailing trust in the goodness of God. In expressing his intention to realize the vision in which he saw himself sacrificing his son in the certainty that God would never harm to this child, which turned out to be true, 52 Abraham presents an example of absolute fidelity to the implications of faith in the tawhîd : the oneness of a good and merciful God, which characterises hanîfiyya . In this context, the verse (Q 41, 53) reminds us that humankind is called to seek the signs of God in three areas: "We will show them our signs clearly, in the universe and in themselves, until they see clearly that this (the Qur'an) is the Truth-Life ( al-haqq ). If not, would it not be enough (to be convinced) that your Lord knows everything? The first of these is none other than the last Revelation which, among other things, through its commentaries on biblical examples, speaks directly to them by highlighting the signs they can observe in the other two: on the one hand, the creation that surrounds them, and on the other what they can see in themselves if they consider their interiority. The most remarkable of these is the harmony that governs these three areas equally. In this sense, fitra , which makes it possible to access both Truth and eternal Life, is itself a proof of the truthfulness of the harmony of creation. Not only does it enable us to see celestial harmony when we contemplate the heavens, but it also allows us to 52 (Q 37, 103): "After they had both shown unshakeable trust and Abraham had thrown his son to the ground" and (Q 37, 107) "We redeemed his son with a consequent sacrifice ( dhabh 'azîm ). understand that God's perfecting of the human being is an integral part of this overall harmony. The innate monotheistic disposition thus represents the pivot not only of the anthropological aspect of the Qur’an's theological thought, but of the entire "human science" that it proposes to its readers. Understanding his importance purely intellectually is not enough, as many examples that de mon strate how essential it is for humans to appropriate upright, authentic, and unchanging worship ( ad-dîn al-qayyim ) to which he guides. This same expression appears three other times in the Qur'an: in (Q 9, 36), a verse in which the sacred calendar used for the pilgrimage is defined; in (Q 12, 40), to enjoin humans to worship God alone; finally in (Q 30, 43), to remind us that this way of living the innate religious feeling is destined to be adopted by all before the end of time comes "Turn to the right (and unchanging) worship ( ad-dîn al-qayyim ) before an inescapable Day from God comes". Just as the Books transmitting divine revelations are "upright books" ( kutub qayyima ), (Q 98, 3) corresponding to the Divine Book, the "Mother of the Book", made up of all the passages of the revealed books "founded in truth" ( muhkamât ), 53 so humans were created with a body erect, which allows them to participate positively in God's plan for creation. This plan animates "the worship of the community of upri gh t men" ( dîn al-qayyima ), an expression that designates a gathering of "upright" men who do not change their options (Q 98, 5). Their worship is pure. It consists, above all, in fulfilling the universal duties of piety towards God and kindness towards creatures. It is not a pure intellectual speculation, but a vital issue, and the statement in verse ( Q 30, 43) should be seen in the context of the many warnings in the Qur’an that aim at making people understand that it is vital for them to adopt an attitude in keeping with what Divine Mercy implies before it is too late. The verse (Q 5, 64) reminds us that "Every time they lit the fire of war, God immediately extinguished it", that is to say, He has limited it so that it did not spread to the whole of humanity and, through it, to the whole world, which invites us to understand that one day he may tire of acting in this way. From this point of view, his injunction, which proves that all the passages in the Vulgate that call for combat must be seen as reflections of historical circumstances alien to the Qur'an's axial metaphysical and moral teaching, 54 invites us to question the situation 53 (Q 3, 7): "It is He (God) who has sent down ( anzala ) the Book to you. There are verses muhkamât "founded in truth", the mother of the Book ( Umm al-kitâb ), and others mutashâbihât "founded only outwardly on the truth". 54 Some Muslim thinkers are now beginning to subscribe to theses such as that of Mahmûd Muhammad Tâha (d. 1985). In his opinion, the authentic thought of the Qur'an presented by the "Mekkois Qur'an",