of , may his sanctity be preserved (Session 845)
The Holy Qur'an, the Book of guidance and light, elucidates the concept of religion in its verses in a profound and spiritual manner, transcending mere outward forms and appearances, and focusing on the essence and truth of human existence. This treatise, through reflection on Verse 19 of Surah Al-Imran and other related verses, undertakes a reexamination of the concept of religion in the Holy Qur'an. In this perspective, religion is not merely a collection of rituals and ceremonies, but a way of life that centres on health, sincerity, and abstention from transgression and oppression. This work, relying on the content of the lectures and precise analyses, endeavours to present this concept in a clear and dignified language, within a scientific and systematic framework, to its readers.
The Holy Qur'an introduces religion not as a collection of external forms, but as a spiritual essence manifested in terms such as health, sincerity, being upright (Hanif), and piety. These verses regard religion as a way of life that guides humanity towards felicity and perfection. Contrary to the common misconception that confines religion to outward rituals such as prayer, fasting, ablution, or dry ablution (Tayammum), the Holy Qur'an emphasises the ethical and spiritual content of religion. This content, far removed from frivolity and play, directs the individual towards a wholesome and sincere life.
In Persian and Arabic dictionaries, religion has been mistakenly reduced to concepts such as sect, cult, ritual, submission, or subservience. These definitions, rooted more in colloquial usage than precise etymology, have confined religion to external forms and formal obedience. In Persian lexicons, religion is defined as sect or ritual, which evidently distances it from its Qur'anic realitythat is, health and sincerity. Similarly, in Arabic dictionaries, terms such as submission, subservience, or the Day of Religion (Yawm al-Din), without adding to the Qur'anic meaning, refer only to superficial aspects. These definitions have emptied religion of its spiritual essence and transformed it into a mere outward shell.
Some Qur'anic verses, such as the phrase مَالِكِ يَوْمِ الدِّينِ (Surah Al-Fatiha, Verse 4), present the meaning of religion in a general and ambiguous manner. This verse, meaning "Master of the Day of Recompense," alludes to God's sovereignty over all aspects of religion, including the world, the Hereafter, Paradise, and Hell. However, on the Day of Resurrection, which is devoid of agency, action, and responsibility, religion as a way of life has no place. Therefore, verses such as Yawm al-Din cannot provide an exact meaning of religion and require interpretation in the light of clearer verses.
مَالِكِ يَوْمِ الدِّينِ
Translation: Master of the Day of Recompense.
The Holy Qur'an, in verses such as إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ (Surah Al-Imran, Verse 19) and وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ (Surah Al-Imran, Verse 85), introduces religion as health and sincerity. These verses, without reference to external rituals such as ablution, washing, or dry ablution, stress the ethical and spiritual essence of religion. Health, sincerity, humility, and uprightness constitute the core of religion and depict a method of life free from deviation and aggression.
إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ
Translation: Indeed, religion with Allah is Islam.
وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ
Translation: And whoever seeks a religion other than Islam, it will never be accepted from him.
Religion, due to focus on outward form and loss of its content, has suffered complete deviation. This deviation is like a tree whose branches and leaves appear lush, but whose roots are dry and devoid of life. Outward rituals such as ablution, prayer, and fasting, without the support of health and sincerity, have become an empty shell. This deviation results from ignorance and unawareness, which have reduced religion to untechnical behaviours and superstition. For example, emphasising external details like lengthy ablution while corruption and crime prevail in society exemplifies this deviation.
In contemporary societies, behaviours such as dog-killing or illogical prohibitions, like banning women from cycling in the name of religion, indicate deviation and superstition. These actions, rooted in ignorance and unawareness, have turned religion into a spectacle before the eyes of the world. For instance, unfounded claims regarding the consent or dissent of religious authorities concerning daily matters, such as cycling, not only contradict religious health and sincerity but also distort the image of religion.
Verse 19 of Surah Al-Imran, as the focus of this treatise, elucidates religion in a deep and comprehensive manner:
إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
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 themout of jealous animosity between themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in [taking] account.
This verse introduces religion as health and declares that the disputes among the People of the Book are the result of bgh (transgression and envy) after knowledge was given to them. Islam here denotes the correct way of life free from oppression and corruption, compatible with sincerity and uprightness.
Verse 19 of Surah Al-Imran clearly states that religious disagreements occurred solely among the People of the Book, namely those endowed with divine knowledge and scripture. These disagreements arose after knowledge, due to bgh (transgression and envy). In contrast, the Qur'an never mentions disputes among disbelievers, for they lack divine scripture and knowledge, and their conflicts do not stem from religion. This point acts as a mirror reflecting the reality of religious deviations: religion, if misunderstood, leads to division and transgression rather than unity.
Human history bears witness that wars and massacres have frequently occurred among religious communities such as Jews, Christians, and Muslims. These wars resulted from deviation from the content of religion and an emphasis on its outward forms. For instance, disputes among various religious sectsfrom Shia and Sunni to Hanbali and Shafi'ihave led to aggression and slaughter instead of unity. Conversely, non-religious societies, due to the absence of religious claims, have been less involved in such conflicts. This reality serves as a double-edged sword, revealing both the danger of religious deviation and the necessity of returning to its essence.
Concentration on outward religious forms, such as lengthy ablutions or ritualistic acts, while corruption and crime proliferate in society, has turned religion into a hollow shell. This formalism resembles a banner
