Transcending Idola Fori : The ontological identity of the God of Islam
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Dr Abul Khair Choudhury (Moijing Mayum)
When a person acknowledges the Creator, they are not discovering a novel truth, but “remembering” a primordial promise. Thus, recognizing the Divine is not merely a religious preference but a binding moral obligation to align oneself with objective reality.
The Philosophy of the “Unforgivable Sin”
Perhaps the most intellectually challenging con- cept for non-Muslim observers is the severity Islam places on Shirk (associating partners with God). Why is this deemed the only unforgivable transgression?
The answer lies in the concept of Cosmic Justice (Al-Adl). Philosophically, justice is defined as “placing things in their rightful locus.” Since God is the sole Creator and Sustainer, He possesses the exclusive ontological right to worship. To attribute this right to a statue, a human, or a natural force is to commit a “Category Error” of cosmic proportions.
The Quran describes Shirk as Zulm Azim—a “Tremendous Injustice” (31:13). It is akin to stripping a rightful Sovereign of His crown and placing it on a servant. It is a denial of the hierarchy of existence. God is infinitely merciful, but Shirk is the act of destroying the very bridge (the connection to the Absolute) through which mercy flows.
The Universal God: Rabbul Alameen
Finally, we must address the character of the Divine. Is He the tribal deity often portrayed in polemics?
The Quran opens with the invocation BismillahAr-Rahman Ar-Rahim—“In the name of God, the Entirely Merciful, the Especially Merciful.” The Prophet Mu-hammad (peace be upon him) articulated that God’s mercy supersedes His wrath.
In a profound tradition, the Prophet illustrated that God is more delighted by the repentance of a servant than a man who, facing death in a waterless desert, suddenly recovers his lost provisions. This anthropo-pathic imagery highlights a God who is active, personal, and profoundly interested in human redemption.
He is Rabbul Alameen—the Lord of all Worlds. He is not the God of the Muslims alone; He is the Creator of the Meitei, the Naga, the Kuki, and the Pangal. He is the God of the environment, designating humanity as Khalifa (stewards) of this land.
Conclusion
In an era of information warfare, relying on IdolaF ori—the unverified rumors of the marketplace—is an intellectual failure. To my fellow Manipuris, the God I bow to is not a foreign entity. He is the Absolute Reality, the Just, and the Merciful. Understanding this concept requires us to transcend hearsay and engage in scholarly inquiry. Only by moving from Doxa (opinion) to Episteme (knowledge) can we truly honor our shared heritage as brothers in this beautiful land. The writer is an Independent Researcher & Head & Asst Prof, Dept of Manipuri
When a person acknowledges the Creator, they are not discovering a novel truth, but “remembering” a primordial promise. Thus, recognizing the Divine is not merely a religious preference but a binding moral obligation to align oneself with objective reality.
The Philosophy of the “Unforgivable Sin”
Perhaps the most intellectually challenging con- cept for non-Muslim observers is the severity Islam places on Shirk (associating partners with God). Why is this deemed the only unforgivable transgression?
The answer lies in the concept of Cosmic Justice (Al-Adl). Philosophically, justice is defined as “placing things in their rightful locus.” Since God is the sole Creator and Sustainer, He possesses the exclusive ontological right to worship. To attribute this right to a statue, a human, or a natural force is to commit a “Category Error” of cosmic proportions.
The Quran describes Shirk as Zulm Azim—a “Tremendous Injustice” (31:13). It is akin to stripping a rightful Sovereign of His crown and placing it on a servant. It is a denial of the hierarchy of existence. God is infinitely merciful, but Shirk is the act of destroying the very bridge (the connection to the Absolute) through which mercy flows.
The Universal God: Rabbul Alameen
Finally, we must address the character of the Divine. Is He the tribal deity often portrayed in polemics?
The Quran opens with the invocation BismillahAr-Rahman Ar-Rahim—“In the name of God, the Entirely Merciful, the Especially Merciful.” The Prophet Mu-hammad (peace be upon him) articulated that God’s mercy supersedes His wrath.
In a profound tradition, the Prophet illustrated that God is more delighted by the repentance of a servant than a man who, facing death in a waterless desert, suddenly recovers his lost provisions. This anthropo-pathic imagery highlights a God who is active, personal, and profoundly interested in human redemption.
He is Rabbul Alameen—the Lord of all Worlds. He is not the God of the Muslims alone; He is the Creator of the Meitei, the Naga, the Kuki, and the Pangal. He is the God of the environment, designating humanity as Khalifa (stewards) of this land.
Conclusion
In an era of information warfare, relying on IdolaF ori—the unverified rumors of the marketplace—is an intellectual failure. To my fellow Manipuris, the God I bow to is not a foreign entity. He is the Absolute Reality, the Just, and the Merciful. Understanding this concept requires us to transcend hearsay and engage in scholarly inquiry. Only by moving from Doxa (opinion) to Episteme (knowledge) can we truly honor our shared heritage as brothers in this beautiful land. The writer is an Independent Researcher & Head & Asst Prof, Dept of Manipuri