Bismillāh.
أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ
Do you invoke Ba‘al and abandon the best of creators, Allah, your Lord and Lord of your forefathers?
Sūrat as-Sāffāt, No. 37, Āyāt 125-6
Prophet Ilyās (Elijah) ‘alayhis salām was among the descendants of Prophet Hārūn (a). He lived a few generations after Prophet Mūsā (a) and after the return of the Banū Isrā’īl to the Holy Land. At that time the twelve tribes of the Banū Isrā’īl were not yet united under a single kingdom; rather, they lived as separate tribes, each occupying different regions of the land.
One of these communities—linked to the descendants of Lāwī (Levi), the son of Ya‘qūb—lived in the region known today as Baalbek in Lebanon. Their ruler was a king named Āhāb. Influenced by his wife Īzābal, he turned away from the monotheistic faith of the Banū Isrā’īl and promoted the worship an idol named Ba‘al. The very name Baalbek is traditionally associated with this idol.
In the verses above, Allah quotes the words of Prophet Ilyās (a) as he calls his people to abandon idol worship and return to the worship of the One God. ‘Allāmah Ṭabāṭabā’ī observes that these brief words of Ilyās contain a complete rational proof for the oneness of God.
First, the Prophet reminds his people that Allah is the Creator, the One who brings all things into existence. Second, he describes Allah as their Lord (rabb), the One who sustains, governs, and manages the order of creation. In other words, Allah is both the khāliq (creator) and the rabb (sustainer and governor).
These are not arguments based merely on authority or tradition; they are rational arguments accessible to the human intellect. By reflecting on the existence of creation and the order that governs it, one can recognize both the Creator and the One who continuously sustains and directs it.
Finally, Ilyās points out a crucial distinction: unlike idols such as Ba‘al, which are adopted and worshipped by particular groups, Allah is the Lord of all people. His lordship is not confined to one nation, tribe, or era. He is “your Lord and the Lord of your forefathers.”
The words of Prophet Ilyās (a) serve as a reminder that the beliefs of Islam are not founded upon superstition. Islam does not call people to faith while bypassing their intellect. On the contrary, one of the defining features of Islam is its encouragement to reflect, think, and ponder over reality.
The intellect is a universal language through which we can engage with all human beings. Through sound reasoning, one can arrive at the existence of God, the reality of the immaterial soul, and the need for divine guidance to perfect that soul and lead it to true happiness.
At the same time, we find narrations from the Ahl al‑Bayt (a) that caution against speaking about the essence of Allah or attempting to fully comprehend it. These narrations must be understood alongside the broader teachings of Islam. For instance, in a well‑known dialogue, Imam al‑Ridā (a) tells ‘Imrān al-Sābī after a detailed discussion about God and creation: “Understand that, and build upon it what you know to be correct.”
The Imam’s words demonstrate that the intellect has a legitimate and important role in matters of belief. We are encouraged to reason and to build upon sound understanding. What is discouraged is speaking incorrectly about God, or engaging in complex theological speculation without proper knowledge. Claims that resemble tashbīh—likening God to His creation—are clearly forbidden. On the other hand, explaining and defending the pure monotheism of Islam with correct reasoning is both valuable and encouraged.
We pray that Allah grants us the ability to understand the intellectual foundations of our faith and to invite others to it with wisdom and clarity.
Sources: ‘Allāmah Muhammad Husayn Tabātabā’ī, Tafsīr al-Mīzān; Rizwan Arastu, God’s Emissaries.