of Nekounam, May His Secret Be Sanctified (Session 846)
The Holy Quran, like a radiant lamp, illuminates the path of human felicity and well-being and manifests the truth of religion through its verses as a clear and flowing stream. Among these, verse twenty of Surah Al-Imran shines like a brilliant gem, elucidating the essence of religion in submission to the Truth and avoidance of all forms of aggression and transgression. This treatise, by reflecting upon this noble verse and elaborating its meanings, delves into the concept of religion as health, sincerity, and unity among divine religions. With a profound insight into the content of this verse, it endeavours that its messages, like a refreshing breeze, reach the hearts and souls of readers and serve as a guide for living on the path of truth and well-being.
فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِي لِلَّهِ وَمَنِ اتَّبَعَنِ ۖ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۖ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۖ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
So if they argue with you, say: "I have submitted my face to Allah, and so have those who follow me." And say to those who were given the Scripture and to the unlearned: "Have you submitted?" If they submit, they will have surely found guidance; but if they turn away, then you are only responsible for delivering the message, and Allah is All-Seeing of the servants.
This noble verse, like a pure mirror, reveals the role of the Prophet Muhammad (peace be upon him) as the messenger tasked with conveying the divine message and inviting submission to the Truth. In this verse, God commands the Prophet that when others engage in disputation, he should merely declare his own and his followers submission to God, and ask the People of the Book and the unlettered whether they too have submitted. The verse confines the Prophets duty to conveying the message and, emphasising Gods oversight over the servants, negates any form of compulsion or personal interference on the part of the Prophet.
The noble verse, with a precise and purposeful structure, encompasses four key parts: first, the response to disputants declaring the submission of the Prophet and his followers to God (أَسْلَمْتُ وَجْهِي لِلَّهِ وَمَنِ اتَّبَعَنِ); second, the invitation to the People of the Book and the unlettered to submit (أَأَسْلَمْتُمْ); third, the explanation that submission leads to guidance (فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا) and the negation of compulsion should they turn away (وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ); and fourth, the emphasis on Gods vigilance over His servants (وَاللَّهُ بَصِيرٌ بِالْعِبَادِ). This structure acts as a ladder guiding humanity from carnal disputes towards submission and sincerity.
The phrase أَسْلَمْتُ وَجْهِي لِلَّهِ indicates the Prophets complete sincerity before the Truth. The term face in this verse functions metaphorically as the essence and core of human existence, referring to unconditional submission to God. This submission is devoid of any deception, trickery, or ugliness and flows like a pure stream towards health and sincerity.
Verse twenty of Surah Al-Imran, with clear and profound expression, defines the truth of religion as submission to God and avoidance of any form of dispute and transgression. This verse introduces the Prophet as a humble orator entrusted solely with the duty of conveying the divine message. The equal invitation to the People of the Book and the unlettered underscores the universality of the message and the absence of discrimination. This section serves as a window towards understanding the essence of religion and invites the reader to contemplate sincerity and well-being.
The Holy Quran defines religion as a precious gem embodied in health and avoidance of transgression. Health is like a spirit flowing within the body of religion, while transgression is a poison threatening this spirit. Anyone who adheres to health and refrains from aggression and oppression has truly submitted to the Truth and belongs to the community of Muslims. This definition liberates religion from sectarian and superficial constraints and focuses on its ethical and spiritual essence.
The concept of health in religion is like the sun that shines upon all humans regardless of their religious or cultural backgrounds. This definition presents religion as a universal principle that depends not on ritual formalities but on the purity of human intention and conduct. Every individualbe they Muslim, People of the Book, or unletteredwho adheres to health and shuns transgression, has in truth turned towards the Right. This viewpoint is a bridge inviting all humans towards unity and sincerity.
The concept of religion in the Holy Quran flows like a clear stream in health and avoidance of transgression. This definition frees religion from narrow sectarian molds and emphasises sincerity and ethical conduct. The universality of this concept paves the way for unity among humans and rejects any form of dispute or discrimination.
Verse twenty of Surah Al-Imran addresses two principal groups: the People of the Book (Jews and Christians) and the unlettered (polytheists or the illiterate). The People of the Book are those who take pride in possessing a revealed scripture and claim a religious heritage. The unlettered, by contrast, are those who lack a revealed scripture and are deprived of religious knowledge. This classification portrays the diversity of the Prophets audience.
The verse particularly references disputations with the People of the Book, as they, by virtue of their religious claims, engage more frequently in argument and contention than the unlettered. This disputation stems from arrogance and envy and is incompatible with the truth of religion, which is health and sincerity. The Prophets response to such disputes is solely to affirm his and his followers submission to God, avoiding any involvement in conflict or compulsion.
The Prophets call to submission is like a breeze that blows equally upon all, whether People of the Book or unlettered. This invitation, free from discrimination or coercion, beckons all to the Truth. The use of the affirmative question أَأَسْلَمْتُمْ instead of negation or threat highlights the peaceful and kind nature of religions approach, inviting reflection and self-examination.
The Prophets engagement with the People of the Book and the unlettered reflects the peace and sincerity inherent in religion. The equal invitation to submission, without compulsion or discrimination, demonstrates the universal nature of the Quranic message. This section emphasises the necessity of avoiding disputes and focusing on health and sincerity.
The Holy Quran regards the divine religions as branches of a single tree nourished by the root of submission to God. There is no dispute or discord among the prophets and divine religions; the differences lie only in levels, not in essence. This unity, like a harmonious melody, guides all religions towards one divine reality.
The claim of impurity of followers of other religions is like a dust settling upon the clear mirror of the truth of religion. The Quran, emphasising that إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ (Al-Imran: 19), considers all prophets and their followers as submitted to God, and rejects any notion of impurity or superiority. Such claims are human fabrications and baseless superstitions incompatible with the spirit of religion.
Indeed, the religion in the sight of Allah is Islam.
Disputations and arguments in religious matters are like a fire kindled by ego and rebellion. Verse twenty of Surah Al-Imran, emphasising the Prophets duty to convey the message, rejects any unnecessary quarrels or disputes. The Prophet, as a humble messenger, only conveys Gods message and avoids engaging in egotistical contentions.
The unity of religions in the reality of submission to God is a gem shining in the mirror of the Holy Quran. The rejection of impurity claims against followers of other religions and the condemnation of religious disputations underscore the necessity of sincerity and peace in religious practice. This section invites the reader to reflect on the unity of religions and to avoid ego-driven disputes.
Rebellion, like a sinister shadow, has cast its gloom over the relations among followers of religions and has fomented discord and conflict. Claims such as My religion is superior or I am right arise from selfish egotism and are incompatible with the truth of religion, which is health and sincerity. This rebellion is like a noxious weed threatening the unity of religions.
Rebellion among the followers of religions acts like a wall that renders peaceful coexistence impossible. Jews, Christians, and Muslims, owing to internal envy and aggression, are unable to worship side by side. This rebellion does not stem from religion itself but from human egotism, and like a consuming fire, it destroys religious unity.
In non-religious societies, such as pagan communities, peaceful coexistence is easier due to the absence of religious rebellion. They worship like free birds, engaging in prayer without interfering in each others affairs. Conversely, groups labelled as infidels because of rebellion and envy have resorted to violence, such as historical instances where mosques were attacked due to sectarian disputes. These examples serve as a mirror reflecting the destructive influence of rebellion.
In verse 20 of Surah Al-Imran, God speaks as the direct, unmediated orator and appoints the Prophet solely as the messenger tasked with conveying the message. Expressions such as "Faqul" and "Waqul" indicate absolute divine sovereignty, which, like the sun, radiates over the entire universe. The Prophet acts as a loudspeaker that merely delivers God's message to the world.
Religion, like a pure, flowing stream, is free from any governance, leadership, or command except that which emanates from God. Concepts such as local lordship or monarchy have been imported from human traditions and are incompatible with the essence of religion, which is submission to God. The Prophet makes no claim to sovereignty or entitlement and confines himself to conveying the message.
Command and coercion, like chains, have entered religion through pre-Islamic traditions. The verse, emphasising "Fainnama alayka al-balaagh" (Your duty is only to convey), rejects all forms of command, prohibition, or compulsion. Just as a physician advises without forcing the patient, the Prophet guides without imposing, leaving choice to the individual.
The content of religion is like the spirit flowing within the body of rituals and laws. Soundness, sincerity, and pure monotheism constitute the essence of religion, while external forms such as prayer and fasting are merely instruments for manifesting this content. Without content, the form is like an empty shell devoid of value.
Excessive focus on the outward aspects of religion acts as a heavy burden that renders it unusable. Complex and detailed rulings, sometimes requiring years of study, have distanced religion from its human essence and led to confusion and anxiety. Religion should be like a gentle breeze refreshing life, not like chains binding the human spirit.
Over time, religion, like a gem trapped in dust, has turned into an external shell. The focus on appearances, such as rituals and laws, and neglect of content like mercy, justice, and soundness has emptied religion of its essence. This deviation has cast a shadow, driving humanity to confusion and stagnation.
The deviation of religion towards rebellion and formalism has become a rough path leading to irreligion and avoidance of religion in the contemporary world. Thousands of years of religiosity, due to emphasis on appearances and selfishness, have led not to happiness but to misguidance and distress. This outcome serves as a warning signalling the necessity of returning to soundness and sincerity.
Corruption and aggression throughout religious history, like an old wound, have originated from rebellion and greed. In earlier eras, religious rulers appropriated public wealth, and in contemporary societies, rebellion and corruption have brought religiosity to decline. This corruption is incompatible with the truth of religion, which is soundness and justice.
The Holy Quran portrays religion as a peaceful stream that never calls for war or conflict. Wars in history, including those during the Prophets era, resulted from rebellion and conspiracies by others, not from the essence of religion. Verse 20 of Surah Al-Imran, by emphasising the conveyance of the message, rejects all forms of strife.
Claims by some sociologists that religions cause wars are hasty judgments. The truth is that rebellion and selfishness among followers, not the religions themselves, are the roots of conflicts. In religious societies, corruption and aggression caused by neglect of soundness and sincerity have led to decline.
The interpretation of verse 20 of Surah Al-Imran acts as a guiding light elucidating the truth of religion as sincere submission to God, soundness, and avoidance of rebellion. This verse presents the Prophet as an unassuming orator who solely conveys God's message and refrains from coercion or conflict. Religious unity lies in submission to the truth, rejection of impurity and discrimination, and condemnation of rebellion and selfishnesskey messages of this verse. Religion, as a precious and benevolent gem, guides humanity towards sincerity, peace, and soundness. Deviation towards formalism and rebellion has led to irreligion and confusion, yet a return to the content of religion can lead humanity to felicity and guidance. This interpretation invites the reader to reflect on the essence of religion and to live on the path of soundness and sincerity.