the Lectures of Nokounam, (Session 1062)
The exegesis of verse 18 of Surah Al-Ma'idah, which is the focal point of this writing, opens a window towards reflection on one of the fundamental principles of the exalted religion of Islam: Tawhid (Divine Unity). This verse, with eloquent expression, critiques the belief of the Nasara (Christians) in the divinity of Jesus Christ (peace be upon him) and, words of the Prophet himself, calls the Children of Israel to worship the One God. The present treatise, with a profound and multifaceted perspective, undertakes the examination of this verse and its related matters. The objective is not only the precise understanding of the verses content but also the exploration of its theological, educational, and social dimensions. These reflections, employing a polished language and an organised structure, endeavour to present the concepts clearly and coherently, aligned with the spirit of the Quranic teachings.
لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمْ ۚ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۖ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
Indeed, those who said, Allah is the Messiah, son of Mary, have disbelieved. Yet, the Messiah said, O Children of Israel, worship Allah, my Lord and your Lord. Verily, whoever associates others with Allah Allah has forbidden Paradise for him, and his abode is the Fire. And there are no helpers for the wrongdoers.
The Holy Quran, in this verse, explicitly regards the belief in the divinity of Jesus Christ (peace be upon him) as an act of disbelief (kufr), because this conviction violates the principle of Tawhid, which is the essence of the Divine religion. Tawhid, like a radiant sun, is the axis of all prophetic teachings, and any deviation from it is tantamount to wandering in the darkness of polytheism (shirk). The verse, relying on the very words of Jesus (peace be upon him), who called the Children of Israel to worship the One God, rejects this deviation. This reliance acts as a key that unlocks the door to truth, demonstrating that even Jesus regarded himself as a servant of God, not as God Himself.
One of the prominent points in the analysis of this verse is the distinction between the belief in the divinity of Christ and the claim of being Children of God (Abn Allah). Although these two concepts may seem similar superficially, they differ fundamentally in essence. The claim of divinity equates God directly with a creation, whereas the notion of sonship of God is sometimes presented metaphorically in certain religions. The Quran meticulously critiques both beliefs; however, this verse focuses on repudiating divinity. This distinction serves as a demarcation line that separates truth from illusion.
The verse firmly declares polytheism as a grievous sin that forbids Paradise to the polytheist and consigns his abode to the Fire. This emphasis functions as a warning that resonates deeply in the conscience, deterring humans from falling into the abyss of shirk. The phrase And there are no helpers for the wrongdoers signifies the isolation and helplessness of polytheists before Divine justice, as on the Day of Judgment, no refuge except God will exist, and the oppressors will stand alone facing Divine punishment.
The belief in the divinity of Christ is not exclusive to the Nasara; similar deviations have appeared within the Muslim Ummah as well. For instance, beliefs such as There is no god but Zainab or attributing divinity to certain sacred personalities exemplify a shared pattern of departing from Tawhid. These deviations are like branches nourished by the root of shirk, ultimately violating the principle of divine unity. Although apparently distinct, these beliefs converge on a misleading truth: elevating a creation to the status of the Creator.
One issue discussed is the fabrication of traditions intended to serve sectarian rivalries or justify certain behaviours. For example, a tradition ascribed to a religious scholar claiming to have killed and resurrected someone to prove his non-divinity is categorically rejected. Additionally, fabricated narrations such as Whoever eats onions in Al-Baqi Paradise becomes obligatory for him are instances of falsifications that have undermined the credibility of religious knowledge. These traditions are akin to weeds that have grown within the garden of truth and must be cleansed.
Reason is like a lamp that illuminates the path to truth. The text emphasises that God endowed humans with intellect to avoid erroneous beliefs such as the divinity of Christ or other figures. This viewpoint aligns with the Quranic invitation to reflection and contemplation. Rationality plays a pivotal role not only in rejecting shirk but also in comprehending religious texts correctly and steering clear of baseless traditions.
The text refers to another verse in which God says:
Say: Then who has the power against Allah if He intends to destroy the Messiah, son of Mary, and his mother and all those on the earth?
This tone, highlighting Divine omnipotence, is regarded in the text as a form of bullying and is deemed detrimental. Such expression may foster analogous behaviours in society, as if power, instead of reason, becomes the foundation of discourse.
The text compares this tone to the behaviour of certain despotic rulers who suppress others through displays of power. For instance, reference is made to a contemporary ruler who, through wealth and authority, has indulged in corruption and oppression. Such rulers are like shadows of darkness that obscure the light of justice and plunge society into corruption.
The text cites historical instances where rulers, abusing their power, have engaged in corruption and injustice. These examples serve as mirrors reflecting the grim fate of power demonstrations devoid of ethics. In contrast, mention is made of a lady from a royal court renowned for her benevolence and attention to the underprivileged, indicating the value of virtuous conduct, even if merely superficial.
The text refers to groups afflicted with power complexes who, upon attaining authority, perpetrate oppression. These groups resemble smouldering embers that ignite at the right opportunity, leading society to destruction. This viewpoint highlights the psychological and social impact of power complexes that may result in destructive behaviours.
With a critical perspective, the text advocates for the exoneration of the Quran from violence and the promotion of moderation and compassion in both understanding and practising the religion. This call is like a breeze that clears the dust of violence from the face of religion and paves the way for genuine guidance. Emphasis on rationality and love, as the two wings soaring towards truth, is an undeniable necessity.
The text regards the reasoning of the verse as unscientific due to its reliance on threat rather than logic. This critique points to the necessity of rational dialogue in religious matters. Logical argumentation acts as a bridge leading the audience towards truth, whereas threats may provoke resistance and alienation from reality.
Although the Nasara accepted God, they erred in the identification by considering Christ God due to his miracles. This error is likened to straying on a path where signs are misread. The Quran, by repudiating this belief, stresses the transcendent nature of God and invalidates any analogy equating the created to the Creator.
The text presents threat as a final measure in confronting severe denial, yet regards it as ineffective in education. Conflict is likened to the last arrow released from a bow; however, if the goal is guidance, love and reasoning are more efficacious arrows.
The exegesis of verse 18 of Surah Al-Maidah, focusing on the critique of the Nasaras belief in the divinity of Jesus Christ (peace be upon him), underscores the principle of Tawhid. This verse, relying on the words of Christ himself, closes the door on all forms of shirk and invites humanity to worship the One God. The analyses presented, while affirming this critique, examine similar deviations in Islamic history and the social ramifications of the threatening tone in religious texts. The call to rationality, moderation, and compassion as pathways to correct religious understanding constitutes one of the most important messages of this treatise. These reflections act like a lantern illuminating the path of guidance and steering the audience towards the Quranic truth.
Supervised by Sadegh Khademi
