the Lectures of Nokounam, may his secret be sanctified (Session 874)
This composition explicates and analyses verse 81 of Surah Al-Imran alongside related verses, which articulate the Divine covenant with the Prophets in the context of preserving and promulgating monotheism and supporting the verifying Messenger. Through a profound examination of the concepts of monotheism, the roles of the Prophets and the Ummah, and a critique of theological deviations, this text endeavours to present the verity of the singularity of the Divine religion as a clear mirror before the eyes of the reader. Employing the eloquent and dignified Persian language, it strives to deliver the content of the lecture in a lucid, coherent, and academically appropriate manner, as if casting a light of truth upon the veil of knowledge.
Verse 81 of Surah Al-Imran, like a luminous lamp, elucidates the Divine covenant with the Prophets, indicating their adherence to the Book and Wisdom and the support of the verifying Messenger. This covenant is a steadfast pact obligating the Prophets to uphold and propagate the singular Divine truth.
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ
And when Allah took the covenant of the Prophets: "Whatever I gave you of the Book and Wisdom, then there came to you a Messenger confirming that which is with you, you shall believe in him and support him." He said: "Do you agree and accept My covenant on this?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
This verse, like a string of a rosary, binds the Prophets and the Ummah in a monotheistic bond. The "Book" refers to the Divine verses and commandments, and "Wisdom" to esoteric knowledge and secrets, which serve as instruments of guidance. The verifying Messenger is a Prophet who confirms this Book and Wisdom and continues the path of his predecessors. The Prophets and the Ummah are obliged to believe in him and assist him, as if all bear responsibility before a single Divine truth.
The verse emphasises the equality of the Prophets and the Ummah before God, such that no non-Divine hierarchy exists between them. The Prophets are solely messengers, not objects of worship. This equality reflects the truth of monotheism like a mirror, where all are equal before God. The pronoun "you" in the verse encompasses both the Prophets and the Ummah without distinction or gradation.
The Book, meaning the Divine verses and laws, and Wisdom, denoting hidden secrets and knowledge, are instruments of guidance. The Noble Quran as the Book and the Prophetic tradition as the Messengers advent constitute the two main pillars of guidance. The Imamate is the continuation of this mission, not an addition. The Imams, as custodians of the Divine trust, preserved and promoted the Prophetic message, as if they took the torch of guidance from the Prophet and carried it to the Ummah.
This section introduced the Divine covenant as a firm pact obliging the Prophets to uphold the Book and Wisdom and support the verifying Messenger. Monotheism, like a shining star, is the axis of this covenant and regards the Prophets and the Ummah as equal before God. This unity negates any non-Divine hierarchy and emphasises the singular truth of religion.
The Divine religion is monoproductive and only God is the object of worship. This principle is like a solid rock, negating any worship of other than God. The Prophets are solely messengers and possess nothing of their own. The Quranic phrase And you did not throw when you threw (Al-Anfal: 17) testifies to the fact that all actions originate from God, as if the arrow is released from the Divine bow, not from the Prophets hand.
Jews and Christians, by adding non-Divine deities such as the Holy Spirit, turned away from monotheism. This deviation is like a cloud of dust obscuring the mirror of monotheism. Muslims, by extreme intercession towards the Imams, inclined towards lordship attribution and marginalised God. This polytheism results from orientation towards the perceptible and estrangement from Divine knowledge, as if a person is attached to a shadow on the earth instead of a celestial star.
Neighbourliness to the saints, such as supplicating through them, is within the framework of monotheism, but lordship attribution is polytheism. This distinction is like a clear line between truth and falsehood. Invocation of the Imams for intercession, as when praying O God, by the nearness of these saints, is acceptable, but direct request from them as if worshipping another deity is polytheistic.
Belief in the healing powers of the Imams, such as Imam Hussein (peace be upon him), without Divine permission, is superstition. All actions are by the permission of God, as if no leaf falls from the tree without His will. This critique negates any independent power of the saints and returns all to God.
This section emphasised the oneness of the Divine religion and negated all forms of polytheism. Religious deviations, from Jews and Christians to Muslims, are the result of orientation towards the perceptible and estrangement from Divine knowledge. Neighbourliness to the saints is within the bounds of monotheism, but lordship attribution and superstitions, like dust upon the mirror of truth, tarnish monotheism.
أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
Do they seek other than the religion of Allah, while to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and to Him they will be returned?
The religion of God is obedience to the Book, Wisdom, and the Prophet. All beings, from humans with free will (willingly) to involuntary beings such as the sun and moon (unwillingly), submit to God and return to Him. This submission is like a current that leads all existence towards the Divine origin.
Understanding God, due to His immateriality, is difficult and requires gnosis and insight. Man, like a traveller in a desert, clings to perceptibles and remains oblivious to the reality of the unseen. The power of all beings, from humans to nature, originates from God, as if all lights emanate from one sun.
All beings are manifestations of God, but the Divine essence is eternal and incomprehensible. This relationship is like moisture to the sea water; distinct yet dependent. Some mystical beliefs, such as unity and doubt, deviate from the truth of monotheism and recognise God as absolute unity.
This section elucidated the oneness of the Divine religion and the universal submission of all beings to God. Divine knowledge, like the key to the treasure of truth, frees man from polytheism and superstition. The Divine essence is unique and eternal, and all beings are His manifestations.
Shiite beliefs in recent centuries, contrary to earlier scholars such as Sheikh Tusi and Kulayni, inclined towards emotions and superstitions. This deviation is like a cloud of dust settling on the mirror of rationality and obscuring Divine knowledge. Religious sciences, in some cases, turned from reliance on reason and knowledge to emotions and unsubstantiated beliefs.
All religions, from Judaism and Christianity to Islam, share similarities in lordship attribution and superstitions. This similarity is like a shadow cast over the truth of monotheism, distancing humans from Divine knowledge. Some followers of Ahl al-Sunnah who attribute the qualities of Shiite Imams to the Caliphs are not exempt from this deviation.
The Imams are the lamp of guidance and the ark of salvation, that is, guides towards God, not objects of worship. This role is like a torch illuminating the path, but not the destination itself. Deifying them is a deviation from monotheism.
This section examined historical and contemporary deviations in religions. Religious sciences, in some cases, shifted from rationality to emotions and superstition. The Imams are guides, not deities, and Divine knowledge is the sole path to liberation from these deviations.
This composition, relying on verse 81 of Surah Al-Imran and related verses, elucidated the Divine covenant with the Prophets and the unity of monotheism as a shining jewel. Monotheism is the axis of the Divine religion and regards the Prophets and the Ummah equally before God. Religious deviations, from the polytheism of Jews and Christians to lordship attribution among Muslims, result from estrangement from Divine knowledge. The Imams are guides towards God, not deities. Divine knowledge, like a golden key, liberates man from polytheism and superstition and guides towards the singular truth.
Under the supervision of Sadegh Khademi
