reynolds-the-quran-in-its-historical-context-2

402 Reuven Firestonethose who presumably are not deserving of such an end. While not absolutely .specific, these verses likely refer to the Israelites or all prior receivers of earlier ·· ··scripture, In Qur'an 27:59, the Prophet is instru~ted to ~ay, "Pr~ise be to God, andeace on His servants whom He has chosen" (~I 0:1~1 e~~ .)C.), and in Q.22:75, ·P"God chooses messengers from the angels and from humanity" (&.> ~- :WI 'W"ull &.o.:i )\.:;..) ~:iAil).- In some cases, however, the word is used in contexts outside any reference toearlier individuals or communities presumed to have once been divinely. elected; . ·The following occurs within a polemic against the Christian notion of God havingsent a son: "If God had wished to take a son, He could have chosen whatever he ···wanted among what He created" (•~ lA ~ ~ ~'1) (Q 39:4). And in Qur'ari .·37:153, the rhetorical question is asked, "Does [God] prefer girls over boys?"(~I Jc. ~~\ ~1). .4. r.tf.y. ~.J ~:;The root meaning is to be pleased or satisfied with, to approve, to regardgood favor. A common Qur'anic idiom is "God is pleased with them and theypleased with Him" (:...ii:. i_,.:...j.:; ~ .&i ~.J). 31 In only two cases can the term ....associated with something approaching divine election. We observe a frighteningdiscussion in Qur' an 20:109 about the future day in which people will be ass em-'bled for divine judgment: "On that day, no intercession will avail, except thosewhom the Merciful has permitted and whose word He has been pleased('i.Ji :J ~'jj ~.)!\ :J 0~1 0;4 Y)). A more important reference is one in whichroot is found in parallel with k.m.l., the next term on our list.5. k.m.f.~LJ;,S\The root meaning is to become perfect or complete, or to become whole; infourth form, to complete something, to perfect. This root is .infrt:?quent inQur'an, appearing a total of five times. In Qur'an 5:3 it can be understoodthe sense of singling out. After listing forbidden foods, the verse continues"This day I have perfected your religion for you (~~ ~ .::J..Sl ~~1), conlple:te(lMy favor upon you(~~ .~.~·11.:;), and have approved Islam as a religionyou"(~~~)\.;..,')!\~ ¥'jj) (Q.5:3).6. klz.Lf. Ul:.. ,- ;U t •!.The root meaning is to follow or succeed, to come after. The tenth form conveyssense of substituting, replacing or exchanging something or someone in place .another. The verb is used in the Qur' 1in in a number of contexts to convey the sens~ .that God decides what human collective will be dominant or will succeed in relation· •.Is there a notion of "divine election" in the Qur 'an? 403to one or more other communities. In Qur'an 6:133, God warns that he can remove·. those who are being addressed and replace them with others (i.Y.> • ;)k t.i, ~~ ~ w!.~ \! ~). In Qur'an 11:57, the prophet Hild warns his people that God willreplace them with a different people if they turn away (remove the fatf:za over thefinalya') (~.:#- I.Aji .;..J ·'4)5.1:·0). And in Silra 7, Moses is confronted by his peoplewho complain that they suffered from Pharaoh's cruelty no less after Moses wassent to release them. Moses responds, "Perhaps your Lord will destroy your enemyand make you successors on earth, so he will see how you will do" (Q 7:129).Qur' an 24:55 juxtaposes the new believers with those of old. "God has promisedthose of you wl;10 believe and do good works that He will make them succes­. sors on eaJ;th (!:>"'.:/:11.). ,-61&)5.1:,}~, just as He made successors those before them(~ tY.> ();;iii t •i5.1: ··I lAS), and He will surely establish for them their religion that Hehas preferred for them(~~.)\