Verse 116 of Surah Al-Baqarah, with a lucid and argumentative expression, refutes the unfounded belief held by some People of the Book that God has begotten a son. Emphasising God's absolute ownership and the servitude of all creatures, it firmly establishes the foundations of monotheism in opposition to polytheism and superstition. This verse, structured logically and with rigorous reasoning, not only critiques erroneous beliefs but also provides guidance for a deeper understanding of Tawhid and for reforming scientific and educational methods within religious disciplines. In this treatise, the content of the lecture has been rewritten with a scientific and academic approach, elaborating all details and meanings in a refined language befitting highly educated audiences. The works structure is arranged to include main sections with specialised subtitles, comprehensive analyses, and precise conclusions. The Quranic verses are independently translated, and the traditions are reported with utmost accuracy and fidelity. Persian literary metaphors and eloquent imagery have been employed to enrich the text aesthetically, while preserving its scientific and research nature.
وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۚ بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلٌّ لَهُ قَانِتُونَ
Translation: And they say: God has taken a son. Glory be to Him! Rather, to Him belongs whatever is in the heavens and the earth; all are submissive to Him.
This verse, with a decisive statement, rejects the erroneous belief of some People of the Book who attributed sonship to God, and by two logical reasonsabsolute divine ownership and the servitude of creaturesconfirms monotheism.
Certain members of the People of the Book, including Jews and Christians, due to unusual circumstances surrounding the birth of Ezra and Jesus (peace be upon them), regarded them as the sons of God. This belief was not intended to glorify God but rather to exalt these figures. Such a belief originates from human tendencies to sanctify creations and to mythologise, manifesting diversely across cultures.
The belief in Gods adoption of a son differs fundamentally from begetting and procreation. The People of the Book negated Gods begetting or procreation, as expressed in the verse: He neither begets nor is begotten (Surah Al-Ikhlas: 3), yet claimed that God had chosen certain individuals as adoptive sons. This adoption is an attribute of created beings and incompatible with divine essence, as begetting and procreation are characteristics of finite entities, from which God is entirely free.
God negates the possibility of adoption by the phrase Glory be to Him, substantiating this negation with two logical arguments: firstly, absolute divine ownership (To Him belongs whatever is in the heavens and the earth), indicating Gods lack of need to adopt anyone as all belongs to Him; secondly, the servitude of all creatures (All are submissive to Him), which demonstrates universal acknowledgment of divine ownership. These arguments firmly exclude any necessity for adoption.
Verse 116 of Surah Al-Baqarah, with logical and argumentative discourse, refutes the fallacious belief of Gods adoption of a son and, by emphasising absolute ownership and servitude, consolidates monotheism against polytheism and superstition. This verse not only critiques the erroneous beliefs of the People of the Book but also provides a model for logical reasoning and avoidance of superstition.
Superstition, like a chain, binds humanity and is found abundantly in all cultures, from Shia and Sunni to atheists and infidels. These unfounded beliefs result from lack of reasoning and blind imitation, obstructing profound comprehension of truth. Belief in adoption is one such superstition observed among various peoplesfrom polytheists to idol worshippersrooted in humanitys need to sanctify objects and figures.
Many gods are products of human imagination, formed in accordance with human desires and needs. Idols, like mirrors reflecting human passions, represent these self-fashioned deities and appear in diverse culturesfrom the temples of India to ancient Greek sanctuaries. This tendency stems from humanitys need to make divine concepts tangible.
Visiting an idol temple, akin to a journey into the depths of human psyche, reveals the complexity and allure of idol worship. Understanding idolatry is a prerequisite to grasping monotheism deeply, for without recognising obstacles, the path to truth remains closed. Idols, in their diversity and attraction, reflect humanitys need for the tangible, yet this need must be directed towards Tawhid.
An idol, unlike material objects such as boots, symbolises sanctification and worship, associated with notions of autonomy and identity. This distinction highlights the difference between worship and everyday use and stresses the necessity of accurate comprehension of the nature of idols.
Superstition and polytheism, like shadows upon the human psyche, impede the understanding of truth. Idols and self-constructed gods arise from humanitys need to tangibilise divine concepts, but this need must be guided towards Tawhid. Recognising idolatry and distinguishing it from material objects constitutes a step towards deeper understanding of monotheism and avoidance of superstition.
The Kaaba, like a gem at the heart of Islam, stands as a great idol that God has established for the guidance of humanity, replacing the smaller idols. This choice reflects divine wisdom in accommodating humanitys need for the tangible. By appointing the Kaaba as the Qibla and the axis of circumambulation, God has guided mankind from worship of dispersed idols towards monotheistic unity.
God, like a compassionate father, acknowledging humanitys need for the tangible, has set the Kaaba as the centre of worship and accompanied His servants. This companionship has contributed to the expansion of Islam and the attraction of hearts, demonstrating divine wisdom in guiding mankind.
Some, lacking knowledge and guardianship, perform Tawaf around the Kaaba like animals, as narrated in a tradition from the Commander of the Faithful (peace be upon him): They enter like the herds of beasts. True circumambulation requires knowledge and guardianship to avoid falling into disbelief and polytheism.
The Kaaba, like a sharp sword, has reduced idols to antiquities and relics, removing them from the place of worship. This role stems from divine wisdom in strengthening Tawhid and combating polytheism, transforming the Kaaba into
