This treatise is devoted to an in-depth and comprehensive examination of verses 84 and 85 of Surah Al-Imran, which emphasise the centrality of pure monotheism, faith in God, divine signs, and the prophets, as well as the rejection of any religion other than submission to the Lord. These verses, like a luminous beacon, illuminate the path of sincere worship of God and critique the deviations of Abrahamic religions in their inclination towards polytheism and estrangement from divine truth. The present writing, with a profound perspective on these verses, analyses the current condition of religious societies, especially Islamic communities, and elucidates the necessity of returning to monotheism and the Holy Quran as the two liberating wings for humanity from the darkness of polytheism and superstition. This work, employing eloquent language and a structured format, endeavours to convey the message of these verses clearly and effectively to the readers.
The verses under discussion explicitly call the Abrahamic religions towards a common truth: monotheism. Jews, Christians, and Muslims, although ostensibly stemming from a single divine root, in practice have distanced themselves from this truth. This deviation does not originate from the essence of the religion, but rather from the followers tendency to worship other than God. Monotheism, like a pure river, connects all religions to one source; yet neglecting this source has led followers towards worshipping fabricated lords.
One of the primary deviations in Abrahamic religions is the inclination towards lordship fabrication. In Judaism and Christianity, concepts such as the Father, the Son, and the Holy Spirit have replaced the worship of the One God, and in Islamic societies titles like Ziballah and Mohsenallah have emerged as non-divine lords. This lordship fabrication, like a dark shadow, has dimmed the light of monotheism in hearts and marginalized pure worship of God.
Abrahamic religions, particularly in the contemporary era, suffer from ignorance regarding the essence and attributes of God. This lack of knowledge, like ash upon the fire of faith, has severed humanitys connection with God. Followers of these religions, instead of seeking solitude with the Lord and pursuing divine closeness, have settled for superficial rituals and superstitions. This neglect has emptied hearts of the light of divine knowledge and turned religion into a lifeless shell.
The Holy Quran explicitly and decisively condemns the deviations of Jews and Christians towards polytheism. The belief in the Father, the Son, and the Holy Spirit in Christianity is a clear example of adding non-divine deities that corrupt monotheism. This polytheism, like dust upon the mirror of truth, prevents the perception of pure God-worship and diverts the followers of these religions from the divine path.
Islamic societies, from east to west, have distanced themselves from the truth of divine religion. In Islamic countries, from the Levant and Yemen to Iran, neither the Holy Quran is duly heeded nor God is truly acknowledged. The Quran, this heavenly book, instead of being a guiding light, has been reduced to mere recitation and Tajwd. This decline, like a tree deprived of water at its roots, has drained Islamic communities of spiritual vitality.
Among Muslims, the Holy Quran has been limited to recitation and Tajwd, while deep understanding has been forgotten. Recitations such as Rabbana, performed by prominent reciters, although beautiful and delightful, remain at the level of Tajwd and are distant from the Qurans profound knowledge. This superficiality, like hearing a melodious tune without grasping its meaning, has deprived Muslims of the guidance of the Quran.
In youth, at a Quranic gathering in Tehran, out of eleven reciters, fiveincluding the narratorwere accepted due to their proficiency in Tajwd. This experience indicates that even in Quranic circles, focus has been on outward recitation, and education in the meanings and concepts of the Holy Quran has been absent. This deficiency, like a garden without a gardener, has led to the growth of the weeds of superstition within religion.
Religious sciences, from jurisprudence and principles to philosophy and mysticism, have failed to achieve a profound understanding of the Holy Quran. Some religious scholars have explicitly confessed their inability to comprehend the Quran. This incapacity, like a ship without a rudder, has diverted religious sciences from the path of divine guidance and led to the marginalisation of God and the Quran.
One example of misuse of the Holy Quran is a misguided Istikhrah in Qom that led to an individuals suicide. This incident exemplifies ignorance of the Qurans meanings and its incorrect application. Istikhrah, if not accompanied by correct understanding, like a double-edged sword, can cause disaster rather than guidance.
In mosques, which should be centres of monotheism and divine knowledge, there is no discourse on the mercy, knowledge, or oneness of God. Only Quranic recitation remains, which itself has been confined to ritual. This neglect, like the extinguishing of a lamp in darkness, has deprived mosques of their guiding role.
Neither the Usul scholars nor the Akhbr scholars seek adherence to the Holy Quran; some even entertain the possibility of its alteration. This approach, like ignoring an accurate map on a perilous journey, has diverted religious sciences from the correct path and weakened the position of the Quran.
Books such as Asfr Arbaah and Fu al-ikam, although occupying a position in religious sciences, neglect God and monotheism. Asfr addresses essence and existence, and Fu focuses on the prophets, yet neither places God at the centre of attention. This neglect, like constructing a building without foundation, has rendered religious sciences invalid.
Contemporary religious sciences, from jurisprudence and principles to philosophy and mysticism, have become invalid in the modern world. These sciences, due to estrangement from God and the Holy Quran, have failed to meet humanitys spiritual needs. This invalidity, like an obsolete product in a modern market, has weakened the status of religious sciences today.
قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
Say: We believe in God and that which has been revealed to us and that which was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and that which was given to Moses, Jesus, and the prophets from their Lord. We make no distinction between any of them, and to Him we submit.
This verse, like a
