Some Arabsdenounced the worship of idols and realized that it neither benefits nor harms, and that was in the pre-Islamic era before the Messenger of God, may God bless him and grant him peace, was sent. Four are:
1 - Waraqah bin Nofal bin Asad bin Abdul Uzza
2 - And Ubaidullah bin Jahsh bin Reab
3 - Othman bin Al-Huwaireth bin Asad bin Abdul Uzza
4 - And Zaid bin Amr bin Nufail bin Abd al-Uzza
They said to each other
You know, by God,your people are not on anything. They have sinned the religion of Abraham. What is a clean stone with which he neither hears nor sees, does not harm nor benefit? O my people, seek a religion for yourselves, for by God you are not upon anything, so disperse in countries seeking the Hanifiyyah, the religion of Abraham.
Waraqah bin Nofal
He is Khadija'scousin, so he became firm in Christianity and followed the books of its people until he learned knowledge from the People of the Book.
Obaidullahbin Jahsh
So he remained inthe state of confusion until he embraced Islam, then emigrated with the Muslims to Abyssinia, with his wife Umm Habiba, the daughter of Abi Sufyan, Then he converted to Christianity and separated from Islam until a Christian perished there, and the Messenger of God, peace and blessings be upon him marry her after him, Umm Habiba.
As for Othman bin Al-Huwaireth,
He came to Caesar, the king of the Romans, and became victorious and improved his standing with him.
As for Zaid bin Amr bin Nufail,
So he stood and did not enter into Judaism or Christianity, and separated from the religion of his people, so he separated from idols.
Related Studies:
Treat many arguments about religion like going to school: religion is a set of lessons to be learned, tests to be passed and rules to follow, all of which are watched by the Great Principal in Heaven. This assumption shapes the kinds of questions we ask religions and religious people: Do your teachers tell the truth? Have they trained you to behave correctly? And why do you think it's a good idea to go to school anyway? But there is a growing group of evidence, Which suggests that we need to think about religion differently: not as a process of training or indoctrination, but as stemming from some instincts embedded in our brains and then shaped by our cultures. This is very similar to the way we think about sex, emotions, and relationships. The shift in thinking arises from the field of study known as the cognitive science of religion, where cognitive psychologists and evolutionary theorists have united to tackle a perplexing question. In the words of Jeffrey Schloss
Why, despite a century of supposed secularism, does religion still exist in the Western world, and why does it seem easier for humans to be religious than to be secular?
The answer they suggest is that our brains are wired with cognitive biases that have evolved in order to help us survive, but that they have side effects that normalize the development of religious belief. For example, we are cognitively primed to imagine that every rustle in the bush is a creature watching our every move: the hyperactive agency detector was really useful for early humans alone in the forest, this may have caused our early ancestors to escape from a few imaginary tigers, but they would also have escaped from one of the tigers they would otherwise have eaten. However, the side effect is that we see invisible observers everywhere. From this point on, it is relatively easy to believe in the deities watching over us, the invisible.
According to this model, we did not evolve to be religious, but ended up with religion as a spandrel, an unintended by-product of the main evolutionary process. However, whether it is an unintended consequence or not, it is now part of our mental architecture and culturally ingrained throughout our societies - which is why religious behavior proves to be enduring and persistent. The hyperactive agency detection apparatus and other mechanisms are integrated into our social and cultural life. They help us stay true to one another, help us take care of one another and fight our common enemies, and they become codified in religions that live and develop alongside human societies. In this sense, religion is more like sex than school - we may choose to ignore it or decide we have nothing to do with it, but it will keep coming back to haunt us in one form or another.
A New Perspective This evolutionary interpretation of the existence and persistence of religion in most, if not all, human societies (much depends on how you define it), is hotly debated and is open to criticism from many angles. Opponents point out that the move from identifying the biases inherent in human cognition to a theory of why we create entire religious universes that build societies looks suspiciously like "just a story"—a highly speculative story that requires us to make some assumptions for which there is little or no evidence. No evidence at all. The cognitive science of religion gives us an interesting description of why there is a religious intuition, but it tells us nothing about how these translate into particular religious beliefs and practices.
Andrew Newberg, a neuroscientist who studies the brain in light of religious experience, has spent his career following this intuition. wrote in his book
How God Changes Your Brain?
“If you think about God long enough, something suddenly happens in the brain. Neuronal functioning begins to change. Various circuits are activated, while others are deactivated. New dendrites are formed, new synaptic connections are made, and the brain becomes more sensitive to subtle realms of experience. Concepts change, beliefs begin to change, and if God has meaning to you, God becomes neurologically real.”
You have the full right to complete this second study in the link below, but I will only comment on it with simple words:
We all walk in life and as long as our lives go as we desire, we do not think of a god at all, but when someone tramples us in life and we feel that we are not as old as we should, we think that we need a higher authority to direct matters to us, and this is not only in the case of the poor and needy, but in the richest, so we find the one who cannot have children deceives with all possible reasons, even if he can bring designer babies to do, but if all his reasons fail, he turns to the God of heaven specifically, and you find someone who blames God for why this happened to me, you automatically find him looking at the sky, There is a deep-rooted relationship in our souls towards the sky, this is different from what was stated in the first study here, which is in your hands, that things change in our brains when we practice certain rituals, and in pheronmology (the science of the mind) they determine the brain areas about anything that they control, and they found that the area of doing good deeds and the area of Spiritualities are next to each other, and the more do in one of them, the more in other.
Comments