Surah Al-Imran, like a radiant lamp in the sky of knowledge, opens the path for seekers of truth. Verse 64 of this Surah is an unparalleled invitation towards monotheism (Tawhid), which, like a clear stream, connects all divine religions to a common principle: the word saw (common word). This treatise, through a profound examination of this noble verse, endeavours to explore its meanings and hidden layers in a clear and coherent framework. Through this exploration, not only are the principles of Tawhid and the negation of polytheism elucidated, but also historical and social deviations that have distanced from monotheistic knowledge are critically analysed. This work, reflecting on the utterances of religious scholars, seeks to pave the way for a return to the pure essence of religion.
Verse 64 of Surah Al-Imran stands as a firm pillar in the edifice of religion, an invitation towards a common principle among the heavenly religions. This verse, with a clear address to the People of the Book, paves the way for unity based on Tawhid. Its significance lies in its comprehensiveness, as it does not neglect any aspect of God and religion, and like a mirror, it reflects the truth of religion before the eyes.
The phrase قُلْ يَا أَهْلَ الْكِتَابِ (Say: O People of the Book) in this verse refers to the followers of the heavenly scriptures, namely the Jews and Christians. The term People in this context indicates those who are close adherents to the revealed books, such as the Torah, Psalms (Zabur), and Gospel (Injil). This address instructs the Prophet Muhammad (peace be upon him) to extend a cordial and united invitation to this group.
قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ ۚ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
Translation: Say: O People of the Book, come to a word that is equitable between us and you that we shall worship none but Allah, and shall associate nothing with Him, and that none of us shall take others as Lords besides Allah. But if they turn away, then say: Bear witness that we are Muslims.
In this verse, the term Book signifies the axis of unity and faith among the followers of religions. The heavenly books serve as radiant beacons, guiding their adherents. The Torah, Psalms, and Quran are prominent examples around which religious communities have been established.
The command تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ (Come to a word that is equitable) is an invitation to a fixed and common matter that creates no division between Muslims and the People of the Book. The term word here refers to a fundamental principle, both in verbal and conceptual form. Saw means equality and parity, emphasising unity and uniformity in belief in this principle.
The word saw encompasses three fundamental principles: firstly, exclusive worship of God (أَلَّا نَعْبُدَ إِلَّا اللَّهَ); secondly, negation of any form of polytheism (وَلَا نُشْرِكَ بِهِ شَيْئًا); and thirdly, refraining from taking one another as Lords besides God (وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ). These three principles constitute three firm pillars that establish the structure of monotheistic religion.
Worship directed solely towards God is the essence of affirmative Tawhid. This principle inclines hearts towards the oneness of the Lord and negates any form of worship of others besides Him. It shines like a sun in the sky of knowledge, dispelling every darkness from the believers heart.
The negation of polytheism means rejecting any partner for God in belief. This principle represents negative Tawhid, invalidating any belief in a partner in Gods essence or attributes. Polytheism is like a shadow that obscures the light of Tawhid, and its rejection paves the way for the radiance of truth.
The command وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ implies avoiding the elevation of Gods servants to lordship. This principle negates practical polytheism, such as attributing healing or miracles to prophets or saints without divine permission. This deviation acts like an idol standing against God and leads religion astray.
The first section elucidated the concept of the word saw and its three foundational principles. These principles, like three clear rivers, flow into the sea of Tawhid and cleanse religion from all forms of polytheism and deviation. The invitation to the word saw is a call towards unity based on Tawhid, which unites the heavenly religions in one shared truth.
Tawhid resembles two wings of a bird: one affirmative and the other negative. Affirmative Tawhid confirms faith in the oneness of God, while negative Tawhid rejects any partner or equal to Him. Together, these maintain the spirit of religion alive.
Theoretical polytheism is the belief in a partner for God in the mind, such as associating Christ or the Imams alongside God. This polytheism is like dust settling on the mirror of the heart, obscuring the truth of Tawhid. Its negation purifies the heart from all defilements and returns it to God.
Practical polytheism manifests in the taking of Lords besides God. This deviation occurs when Gods servants, such as prophets or saints, are regarded as Lords instead of God. This act is like constructing an idol out of servants, diverting religion from the path of Tawhid.
Before God, there is no distinction among servants in the essence of servitude except in their degree of piety and proximity to God. This principle acts like a breeze that removes the curtains of discrimination and reveals the equality of all human beings before God.
Knowledge is the key that opens the doors of religion. Without knowledge, religion falls prey to superstition and deviations. Monotheistic knowledge guides the believers heart towards truth and protects it from polytheism and idolatry.
Prophets and Imams, due to their perfection and closeness to God, deserve respect but are neither Lords nor miracle-makers by themselves. They are like stars in the sky of guidance, showing the way to God rather than being the destination themselves.
This section examined Tawhid and the negation of polytheism from both theoretical and practical dimensions. Knowledge acts as a torch illuminating the path of Tawhid and preventing deviations. Respect for Gods saints is valuable within the framework of Tawhid, but deifying them constitutes practical polytheism that distances religion from its truth.
Both Christianity and Islam have, at times, distanced themselves from monotheistic knowledge and inclined towards polytheism and superstition. In Christianity, the belief in the divinity of Christ, and in Islam, tendencies such as the belief in Ali-llh and Zaynab-llh, exemplify these deviations. These deviations are like weeds that have deprived the garden of religion of the beauty of Tawhid.
From the Safavid period onwards, religious sciences in some cases diverged from monotheistic knowledge towards practical polytheism. Beliefs such as Ali-llh and Husayn-llh resulted from excessive emphasis on saints and neglect of God. These deviations, like a heavy shadow, obscured the light of Tawhid.
Lady Zaynab (peace be upon her), like a shining jewel in Islamic history, is honoured, yet in servitude to God, she is equal to others. She is not a Lord but a servant who, through her piety, approached God. Respect for her within the framework of Tawhid is valuable, but deifying her is a manifest form of polytheism.
Amir al-Mu'minin (Ali) is a good servant, and Muawiya is a deficient servant, yet both are equal in the essence of servitude. This difference lies not in the nature of servitude but in their deeds and piety. This principle is like a scale that measures the worth of servants ir conduct.
The Imams are like lamps of guidance and ships of salvation; they guide towards God but are not themselves objects of worship. They are firm bridges that lead believers to the Lord, not entities to be worshipped.
Amir al-Mu'minin (Ali) revealed his profound monotheistic knowledge by saying, فُزْتُ وَرَبِّ الْكَعْبَة (I have triumphed by the Lord of the Kabah). This utterance is like a celestial melody that demonstrates his servitude before God.
فُزْتُ وَرَبِّ الْكَعْبَة epitomises the peak of Amir al-Mu'minins monotheistic knowledge, as he considered himself a servant of God alone.
Amr al-Muminn (peace be upon him), in response to Ibn Muljam, said: Can you save the one who is in the fire?
This statement, sharp as a blade, demonstrates human incapacity before Divine will and emphasises the doctrine of Tawd (Divine Unity).
Despite Ibls' theosophical knowledge of Divine Unity, he was led astray due to disobedience. This serves as a warning that knowledge without action does not culminate in felicity.
This section examined religious deviations in Christianity and Islam, illustrating how distancing from theosophical knowledge leads to polytheism and superstition. The Imams and saints are guides towards God, not lords. Theosophical knowledge acts as a key that opens the gates of felicity and prevents deviation.
Mourning ceremonies during Muarram, in some instances, have transformed into oceans of polytheism and superstition, as God is absent therein. This degradation resembles a storm that has diverted the ship of religion away from the path of Tawd.
In an experience in Isfahan, the elucidation of the meaning of Ab amza Thumlis supplication directed the hearts of the people towards theosophical knowledge. This experience is akin to a flower blossoming in the soil of knowledge, revealing that the truth of religion lies in comprehension and cognition.
A religious scholar must be acquainted with psychology and sociology to effectively influence society. These sciences are like instruments that convey the message of religion to the hearts of the audience.
Supplications such as Ab amza Thumlis are replete with epistemological truths, yet without understanding their meanings, their efficacy is limited. These prayers resemble treasures that can only be unlocked with the key of knowledge.
Belief in superstitions such as blood flowing from trees during shr is a deviation incompatible with Qurnic Tawd. These superstitions are like weeds that contaminate the garden of religion.
Some exploit religion for financial gain by propagating superstitions, while God possesses no need for income. This exploitation is akin to theft from the treasury of religion, obscuring the truth of Tawd.
Interceding through the Imams before God is permissible within the framework of Tawd; however, regarding them as lords constitutes blatant polytheism. The Imams are guides and intermediaries of guidance, not deities.
The supplications of the Imams are saturated with theosophical knowledge, and none of them have ever claimed lordship over themselves. These supplications are celestial melodies indicating the path of Tawd.
Some eulogies, using expressions such as Zaynab-Allh, foster polytheism and superstition. These deviations are like discordant sounds disrupting the harmony of religion.
If pilgrimage to Karbal is performed with the intention of regarding the Imams as lords, it results in polytheism and corruption. Pilgrimage should be a journey directed towards God, not idol worship.
If the People of the Book turn away from the term siw (only), Muslims should proclaim: Bear witness that we are Muslims.
This invitation acts as a banner upholding faith in God.
This section critically addressed social and religious deviations, showing how distancing from theosophical knowledge leads to polytheism and superstition. Mourning ceremonies, prayers, and pilgrimages, if accompanied by knowledge, open the way to God; otherwise, they culminate in deviation.
Denial of polytheism (and associate nothing with Him
) is theoretical wisdom, and avoidance of lordship attribution (and let none of us take others as lords
) is practical wisdom. These two aspects resemble the two wings of the bird of religion, enabling the believers flight towards felicity.
Dervishes and some religious scholars, in their efforts to promote God, fell into deviations such as mendicancy and political dependency. These deviations are like dust settled upon the mirror of religion.
Some modern scientists either deny Gods existence or lack sufficient proof thereof. This situation is akin to darkness obscuring the light of Tawd from sight.
Supplications like Ziyrat shr and Nadbah sometimes lack authentic chains of transmission and lead to superstition. When recited without knowledge, these prayers become soulless words, losing their effectiveness.
Ziyrat shr, due to excessive cursing, may harm mental balance. This critique is a warning that religion must be accompanied by equilibrium and knowledge.
Fruitless political slogans are hollow sounds that distance one from Tawd and result in futile conflicts. Religion must remain free from polytheistic politics.
Economic corruption and misuse of wealth stem from estrangement from Tawd. This corruption is like a wound that debilitates the body of society.
Choosing turkey meat over beef, due to its lower cost and avoidance of extravagance, aligns with the simplicity of Tawd. This choice is a step towards a balanced life.
The idea of producing pure wine to alleviate poverty is a creativity that must be within the framework of Tawd and Sharia. This idea is like a sapling that can bear fruit in the soil of religion.
Awareness against fraudsters is a sign of practical knowledge. This vigilance acts as a shield protecting religion from deceit.
Success at school was the result of knowledge and talent, not mere superficial study. This experience is like a mirror reflecting that success in religion depends on understanding and action.
Criticising an unlearned teacher and demonstrating ability indicates the importance of knowledge and courage against falsehood. This courage is a sword that removes falsehood.
Whoever does not act upon Verse 64 has no religion; acting upon it brings felicity. This verse is a criterion by which religiosity is measured.
This section offered reflections on Tawd and practice, demonstrating how social and religious deviations originate from distancing from theosophical knowledge. Acting upon Verse 64 is the path to felicity and prevents all forms of polytheism and superstition.
Verse 64 of Srah l Imrn, like a shining torch, illuminates the path of Tawd amid the darkness of polytheism and superstition. The word siw (only) is an invitation towards unity based on pure worship, negation of polytheism, and avoidance of lordship attribution. Historical and social deviations, from Christianity to Islam, result from distancing from these principles. Theosophical knowledge is like a jewel that purifies religion from impurities. This treatise, by explicating this verse and critiquing deviations, has endeavoured to pave the way back to the truth of religion. May this effort return hearts towards God.
Under the supervision of Sadegh Khademii