Religion, like a radiant lamp along the path of human life, serves as a guide that directs humanity towards health, happiness, and sincerity. This discourse, through contemplation on the concept of religion from the perspective of the Holy Quran and criticism of the deviations and superstitions that have emerged within it, seeks to represent the truth of religion as a wholesome and sincere method for living. By utilising the luminous verses of the Holy Quran and profound elucidations, this writing endeavours to separate the essence of religion from its superficial layers and superstitious corruptions, presenting it within the framework of a coherent and spiritual intellectual system. These reflections, serving as a bridge between past and present, examine the historical and contemporary distortions of religion and propose solutions for returning to its authenticity and health.
Religion, throughout history, has, like clear water that becomes contaminated by poisons or food infiltrated by germs, distanced itself from its authenticity and health. This contamination does not stem from the essence of religion but arises from the addition of embellishments and superstitions to it. It is as if religion, which ought to illuminate the path to happiness, has become trapped in the darkness of deviations and has been emptied of its truth. This analogy reveals the depth of the catastrophe; water that should be life-giving becomes death-dealing due to contamination, and food that should nourish the soul becomes a cause of illness.
Religion can be likened to a scale where one side (form) is heavily weighted while the other side (content) is light and negligible. This imbalance reduces religion to an outward shell devoid of essence and truth. Religious rites, such as ablution, anointing, prayer, and fasting, although parts of religion, become deceits that distance humans from the truth of religion if practiced without attention to spiritual and ethical content. It is as if a deceitful chocolate wrapper conceals impure wine inside; a beautiful packaging with a corrupt content.
Focusing on the outward forms of religion, such as ablutions and anointings, without regard to ethical and spiritual essence, has turned religion into a deception that merely displays a shell of truth. This formalism, like a deceptive yet worthless packaging, not only fails to lead to happiness but results in distortion and deviation. Religion, which should illuminate the human path, in this state leads to the darkness of misguidance and becomes devoid of health and sincerity.
Corruption in contemporary societies has reached an unprecedented level compared to earlier times. In the past, individuals such as Shimar and Harmala were recognised as symbols of corruption, but in todays society, such persons sometimes occupy prominent religious positions. This degeneration manifests in atrocities such as widespread massacres or even the defence of inhumane acts like dog-killing in the name of religion. Such matters have no precedent even in the historical eras of the Umayyads and Abbasids.
For example, in a society that claims religiosity, defending dog-killing or the massacre of hundreds of people in the name of religion is a sign of profound deviation. These behaviours are not only incompatible with religious health but have transformed religion into a tool to justify corruption. The question remains: how has a society that ought to exemplify health and sincerity fallen into such degeneration?
The Islamic Revolution, according to some religious scholars, has been described as "the triumph of ignorance over oppression." This expression reflects the dominance of ignorance over the tyranny of the previous regime. Actions such as the burning of Cinema Rex or the massacres on Jaleh Street, although performed in the name of fighting oppression, were rooted in ignorance and fanaticism. Statistics of those killed before the revolution, numbering fewer than four thousand, indicate that some narratives on this matter were exaggerated. This ignorance, instead of leading to happiness, has fostered deviations and superstitions.
The first type of deviation is the addition of superstitions and embellishments to religion, which distances it from its authenticity and health. These superstitions, like toxins that infiltrate clear water, contaminate and corrupt religion. Beliefs such as avoiding night-old water out of fear of jinn are examples of these superstitions that deprive religion of its truth and reduce it to an outward shell.
The second and more dangerous type of deviation is the reduction of religion to an outward shell without content. In this state, religion becomes a collection of formal rites such as ablution, anointing, prayer, and fasting, lacking ethical and spiritual essence. This formalism results in pure misguidance and eliminates the possibility of distinguishing righteous individuals. It is as if a flag is raised promising a meal and a gathering but in practice offers nothing but an empty shell.
In the past, even morally flawed individuals, such as ruffians and gamblers, sometimes possessed qualities like trustworthiness, which indicated a relative health in society. However, in contemporary societies, religious formalism has led to distrust, reducing religion to a hollow shell. This distrust results from excessive emphasis on appearances and neglect of the content of religion.
One prominent example of formalism is a seminary student who, despite knowledge and claims of religiosity, avoids performing prayer. This individual, having reached the belief through prison experience that prayer is futile, epitomises superficial religiosity without commitment to the essence of religion. The narrator, emphasising the importance of prayer, refrains from entrusting this individual with a valuable booklet, believing that religion without righteous deeds holds no value.
This example illustrates the depth of formalism among those who appear religious yet have distanced themselves from the content of religion. It is as if religion is a flag promising a gathering and a meal, but in reality offers only an empty shell.
Charity and benevolence, as religious acts, must be performed with pure intention and for alleviating the needs of the poor. Distributing food aimlessly without consideration of the needy leads to wastage of resources and deviation from the truth of religion. For instance, distributing thousands of meals without regard for the needy is not charity but wastefulness and impurity. True charity must be performed sincerely and to meet the needs of the poor, not as a superficial display.
Conversely, a butcher who carefully and benevolently prepares suitable meat for the needy, foregoing personal profit, exemplifies health and sincerity in religious practice. This individual, by providing appropriate meat for stew rather than premium cuts, demonstrates that religious health is manifested in simple yet sincere actions. This example stands as a light in the darkness of religious deviations against superficial charities that lead to resource wastage.
The Holy Quran introduces religion as a wholesome and sincere method of living. A key verse in this regard is verse 19 of Surah Al-Imran:
Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in [taking] account.
This verse defines religion as Islam, here understood as health, avoidance of aggression, and a sincere way of living. Religion is not a collection of formal rites but a path leading humanity to happiness and health.
Certain superstitious interpretations, such as the unfounded claim of Imam Mahdis dissatisfaction with women cycling, unsupported by the Quran or authentic traditions, have led religion into deviation. These claims, lacking valid jurisprudential sources, reduce religion to an outward shell far from its truth. True religion must be founded upon authentic and rational sources, not on baseless superstitions and conjectures.
The Holy Quran connects religion with human freedom and choice. God has created humans with volition, enabling them to choose the path of health by intellect and free will. It is akin to a child given money who may turn it into profit or squander it; similarly, humans are accountable for their choices. Compulsion in religion contradicts its essence of health and sincerity and leads to deviation.
Individuals who, despite outward shortcomings such as alcohol consumption or gambling, attend the mosque out of sincerity and faith sometimes display better religiosity than formalists. For instance, a person who comes to the mosque with love and purity but is criticised for wearing a gold ring is closer to the truth of religion than one who only adheres to outward forms. Likewise, a sick person who performs prayer imperfectly due to incapacity should not be subjected to hardship or abuse, as religion is free from hardship and harm.
This writing, through reflection on the concept of religion from the perspective of the Holy Quran, introduced religion as a wholesome, sincere, and guiding method. Religion, which ought to be a lamp leading to happiness, has, due to deviations and superstitions, become a superficial shell devoid of content and truth. The verses of the Holy Quran, emphasising health, sincerity, and freedom in religion, invite humanity to choose a rational and spiritual path. Concrete examples, such as the benevolent butcher or sincere individuals, demonstrate the manifestation of true religion in wholesome and sincere behaviours. These reflections call us to redefine religiosity in light of health and sincerity, to move from deceptive appearances and superstitions towards the truth of religion.
Supervised by Sadegh Khademi
