of Nokounam, (Issue 1109)
The Surah al-Midah, like a radiant beacon in the firmament of Divine guidance, encompasses verses that safeguard the heart of monotheism against human deviations. Verse 72 of this Surah, with decisive and lucid expression, critiques beliefs that ascribe the divine status to anyone other than God. This verse not only censures certain convictions held by followers of previous religions but also points to similar deviations among some segments of the Islamic Ummah. In this treatise, by reflecting upon this noble verse, an endeavour has been made to elucidate its profound meanings and the related doctrinal deviations, especially concerning exaggeration in the veneration of religious figures, with clear and dignified language. This work, with a comprehensive perspective, addresses the nexus between theoretical and practical monotheism as well as the consequences of polytheism and disbelief in the Abrahamic religions.
لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ وَقَالَ الْمَسِحُ 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, God is the Messiah, son of Mary, have disbelieved. Yet, the Messiah said, O Children of Israel, worship God, my Lord and your Lord; indeed, whoever associates others with GodGod has forbidden Paradise for him, and his abode is the Fire, and the wrongdoers will have no helpers.
The noble verse explicitly and unequivocally considers belief in the divinity of Jesus Christ (peace be upon him) as an instance of disbelief (kufr). In this context, disbelief not only entails the denial of Gods existence but also involves a deviation from the correct understanding of divinity by attributing the status of Godhead to anyone other than Him. This belief, which has roots in some Christian denominations, is regarded by the Quran as kufr due to its contravention of the principle of monotheism (tawd). This disbelief, like a dark shadow cast upon the light of monotheism, diverts the human being from the path of guidance.
The Holy Quran in this verse refers to certain segments of the Jews and Christians who believed in the divinity of Jesus (peace be upon him). These groups are censured due to their deviation from the path of monotheism. This critique forms part of the Quranic discourse on monotheism aimed at rectifying doctrinal deviations within the Abrahamic religions. The reference to Jews and Christians denotes the prevalence of this deviation among some followers of these religions at the advent of Islam.
Just as in Christianity, some attributed divinity to Jesus (peace be upon him) due to his physical manifestation, a similar deviation has occurred among certain segments of the Islamic Ummah. This deviation manifests in exaggeration concerning religious personalities, especially the Ahl al-Bayt (peace be upon them). Some have ascribed divine status or a station close to it to Imam Ali (peace be upon him) and Imam Husayn (peace be upon him) instead of concentrating on pure monotheism. This exaggeration is like a consuming fire that ravages the harvest of faith, ultimately resulting in polytheism and disbelief.
One manifestation of this deviation is observable in certain mourning ceremonies where, instead of emphasising God and monotheism, excessive focus is placed on invoking the names of the Imams (peace be upon them). If such practices occur without due attention to the principle of monotheism, they act as a misleading current that leads to doctrinal deviation. The mention of Imam Husayn (peace be upon him) and other saints is valuable only when aligned with servitude to God and the reinforcement of monotheism.
In some of these ceremonies, it has been observed that even the efforts of religious scholars to promote the timely performance of prayers remain fruitless, as the focus on the names of the Imams replaces the worship of God. This failure indicates the dominance of a non-monotheistic mourning culture within some communities, rendering the endeavours of scholars ineffective.
Exaggeration in religious personalities not only results in doctrinal deviation but also leads to improper social behaviours such as violence and coercion. Some groups, instead of propagating love and monotheism, have resorted to actions incompatible with the spirit of religion. These behaviours act like a blade upon the body of the religious community, causing division and alienation from the faith.
The noble verse, by citing the words of Jesus (peace be upon him), emphasises the necessity of worshipping the one God alone. Jesus (peace be upon him) invited the Children of Israel to worship God, who is his Lord and their Lord. This call, like a light in darkness, illuminates the path of practical monotheism and repudiates any attribution of divine status to others besides God.
The noble verse employs two concepts: kufr and shirk. Kufr denotes denial of God or monotheism, whereas shirk refers to associating others with God in worship or belief. Kufr entirely negates faith, while shirk may coexist with apparent faith. This distinction serves as a key unlocking the understanding of doctrinal deviations.
The Holy Quran condemns shirk with a resolute and warning tone. Whoever associates others with God, Paradise is forbidden for him, and his abode is the Fire. This Divine warning, like thunder and lightning in the sky of faith, emphasises the intolerability of shirk. The negation of intercession and helpers for polytheists underscores the severity of this sin.
The Kabah, as the House of God, is a symbol designed to evoke God and strengthen belief in monotheism. This sacred place is not itself an object of worship but a signpost directing worship towards God. The Kabah functions like a compass in the desert, guiding humanity to monotheism and safeguarding against shirk.
The deviation in Christianity, owing to the physical manifestation of Jesus (peace be upon him), resulted in belief in his divinity. In Islam too, some have fallen into exaggeration regarding the Imams (peace be upon them) because of their corporeal existence. These deviations serve as a mirror reflecting the similarity of challenges faced by Abrahamic religions vis--vis monotheism.
The Holy Quran bases guidance upon glad tidings and warning. The Prophet Muhammad (peace be upon him), as the bearer of good news and warner, is charged with inviting people to monotheism through compassion and gentleness. Any form of violence or coercion contradicts this Quranic method and results in people distancing themselves from religion.
The Quran even warns the Prophet Muhammad (peace be upon him) that harshness and violence repel people from religion. This admonition acts as an awakening bell condemning any coercion in religious and social matters. Dictatorship, whether ideological or political, cannot endure and leads to division and irreligiosity.
The exegesis of verse 72 of Surah al-Midah, like a blazing torch, emphasises the importance of monotheistic worship in theory and practice. This verse, while censuring belief in the divinity of Jesus (peace be upon him), condemns all deviations from monotheism. Similar deviations within some Islamic sects, especially exaggeration in religious personalities, have also been criticised from the Quranic viewpoint. Mourning for Imam Husayn (peace be upon him) must be conducted within the framework of monotheism and servitude to God, avoiding any excess leading to neglect of God. The Quranic method of guidance is founded on compassion and warning, repudiating any form of violence or coercion.
In conclusion, with prayers for guidance and reunion with the Divine Saints, it is hoped that humanity will tread the path of monotheism and remain distant from doctrinal and social deviations. This supplication, like a refreshing breeze, directs the heart towards Divine mercy.
Under the supervision of Sadegh Khademi
