of Nokounam, (Session 873)
This treatise is dedicated to the examination and interpretation of Verses 78 and 79 of Surah Al-Imran from the Holy Quran, engaging in a profound critique of religious distortion and an elucidation of the descriptive essence of religion. These verses, expressed with eloquence, address the exploitation of religious authority by certain individuals for personal gains and the falsification of divine speech, emphasising the role of the divinely-guided scholar in directing humanity towards monotheism and God-worship. In this text, utilising a lofty Persian linguistic style and a systematic structure, the content of the lecture has been rewritten so that, while preserving all details and core meanings, the concepts are presented with greater depth and precision for audiences interested in religious and Quranic sciences. This work, akin to a lamp along the path of truth, seeks to illuminate the understanding of authentic religion through the clarification of Quranic concepts.
And indeed, among them is a party who twist their tongues with the Book, so that you may think it is from the Book, but it is not from the Book. And they say, It is from Allah, while it is not from Allah; and they speak lies against Allah while they know. (Quran, Surah Al-Imran 3:78)
The Glorious Quran, in Verse 78 of Surah Al-Imran, explicitly addresses a group among the People of the Book who knowingly distort divine speech and attribute falsehood to God. This verse, like a clear mirror, reveals the face of hypocrisy and exploitation of religion, emphasising their awareness of this reprehensible act by highlighting the phrase and they know.
This verse employs a vivid metaphor, likening the distorters to those who conceal truth behind a veil of deceit with a deceptive tongue. This act, colloquially referred to as putting a hat on God, denotes audacity and betrayal towards divine truth. The conscious awareness of their actions exacerbates their sin, as if they themselves draw a curtain of deception over the face of truth.
This verse concentrates on deviations that do not inherently belong to the religion but are propagated by individuals claiming religious authority while pursuing personal interests. Such distortions are like weeds in the garden of truth that threaten the roots of authentic religion. Religious scholars must, with vigilance, distinguish these deviations from original principles and guide towards pure truth.
It is not for any human that Allah should give him the Book, judgement, and prophethood, and then he would say to the people, Be servants to me rather than Allah. But [instead, he would say], Be scholars through what you have taught of the Book and through what you have studied. (Quran, Surah Al-Imran 3:79)
Verse 79 of Surah Al-Imran, with wise expression, depicts the characteristics of the divinely-guided scholar and stresses the descriptive essence of religion. This verse rejects any call to servitude other than to God and presents the true scholar as a promoter of monotheism and God-worship.
This verse, like a shining torch, illuminates the path of the divinely-guided scholar. Benefiting from divine blessings, the scholar directs people towards God-worship, not servitude to himself. He is like a gardener planting the sapling of monotheism in the hearts of believers and, through teaching and studying the divine Book, breathes the spirit of God-worship into souls.
In this verse, you have taught (tuallimn) refers to learning and receiving knowledge, whereas you have studied (tadrsn) denotes continuous and profound teaching that takes root in the human spirit. This distinction is akin to the difference between planting a seed and nurturing a sapling; learning is the beginning of the path, and teaching is an ongoing process that engraves truth within souls. This education must be conducted with caution and precision to prevent distortion and deviation.
Those who invite people to servitude to themselves lack divine endowment, and their status before divine truth is like a shadow against the sunlight. These individuals seek power and influence by exploiting religious positions and have distanced themselves from the truth of religion.
And does not command you to take the angels and the prophets as lords. Would He command you to disbelieve after you have been Muslims? (Quran, Surah Al-Imran 3:79)
This portion of the verse categorically denies taking angels and prophets as lords and considers it disbelief. Through logical argumentation, it designates deification as kufr and stresses monotheism. Just as a sea has only one shore, divine religion has only one destination: worship of the One God.
Religion is like a physician who describes the disease and indicates the cure but does not compel the patient to choose treatment. This descriptive nature leaves humans free in their choices and guides them towards truth, not by coercion or imposition.
The command-based approach in religious science, modelled on royal power structures, has transformed religion into an instrument of domination. This approach resembles a virus transmitted from monarchical systems to religious knowledge, concealing the truth of religion behind a veil of imposition. Jurisprudential treatises that even oblige imitation in permissible matters deprive humans of freedom and turn religion into a chain of captivity.
Permissible matters (mub) lie outside the domain of legal rulings and do not require imitation. Humans are like travellers freely selecting their means of transport; religion only shows the path and leaves the choice free. Imposition in permissible matters is like clipping the wings of a bird created to fly.
The command-based approach in religious science has caused public opposition to religion and obscured religious truth in their eyes. This imposition is like planting a seed in unsuitable soil, which grows weeds instead of fruit. Examples such as the prohibition of womens attendance at stadiums without legitimate jurisprudential justification have provoked reactions and estrangement from religion.
The presence of women and men in public places such as Friday prayers or Hosseiniyyahs is normal and bears no religious prohibition. This reality is like a flowing river, and attempts to restrict it only result in turmoil and unrest.
Prophets and saints, like guiding stars in the sky, point the way to God but are neither lords nor deities themselves. They are like wise teachers reminding divine rulings and leaving humans free in their choices.
Deifying angels and prophets is disbelief and incompatible with monotheism. This deviation is like constructing an idol of light that, despite its beauty, is distant from divine truth. The Quran condemns this act with the argument, Would He command you to disbelieve after you have been Muslims?
The term Muslim in the Quran means God-worship and soundness across all prophetic religions. This concept is like a brook flowing from the source of monotheism, nourishing all divine religions. Jews, Christians, and Muslims who worship God partake in this soundness.
Religious science has, in some cases, distanced itself from the Holy Quran and become dependent on traditions and narrations. This separation is like a branch severed from the root of a tree, threatening the life of religion. Formalistic recitation of the Quran without understanding and practice is like reciting poetry devoid of meaning and spirit.
The Holy Quran was revealed for all humanity, not for any specific group. This inclusivity is like an infinite ocean from which every human can benefit. Claims restricting the Quran to a particular group or person are superstitions that obscure religious truth.
Some mystics deceive people with baseless claims such as exorcism and magic. These acts resemble a mirage attracting the thirsty but leading only to misguidance. Extensive research shows that these claims are deceitful and alien to religious truth.
The inclination towards wealth and material possessions resembles gold contaminated with calamity, leading humans to destruction. This tendency is like a poisoned spring that brings death instead of life. Humans must seek spiritual values rather than be enslaved by materialism.
Imam
