of Nokounam, may his sanctity be preserved (Session 1201)
The Holy Quran, like a pristine spring, flows divine knowledge into the heart and intellect of humanity. Within it, each Surah is akin to a radiant jewel, bearing monotheistic messages and guiding light. This treatise, focusing on verse 83 of Surah Al-Imran and contemplating the themes of Surah Al-Anam, examines the exalted position of Prophet Abraham, peace be upon him, as the sovereign of monotheism and critiques certain historical traditions in the naming of Quranic chapters. Its objective is to, through profound and rational contemplation, reinterpret the sublime Quranic meanings in light of Abrahamic reasoning and the critique of superstitions, thereby opening a novel path towards the understanding of pure monotheism. Inspired by the discourses of religious scholars, these reflections aim to cleanse the Quranic truth from the dust of prejudices and misappropriations and to illuminate the path of guidance.
One of the fundamental issues in comprehending the Quranic Surahs lies in their nomenclature, which occasionally does not correspond with the main content of the Surah. Surah Al-Anam, consisting of 165 verses, is primarily devoted to elucidating monotheism, critiquing polytheism and disbelief, and recounting the narratives of the prophets. However, the name Al-Anam (meaning Cattle) refers only to a minor portion of the verses dealing with topics related to cows, sheep, and other animals. This naming, like an ill-fitting cloak on a grand figure, diminishes the lofty status of the Surahs monotheistic content and, instead of reflecting its essence, directs the mind towards a trivial peripheral issue.
This critique points to the necessity of selecting a name aligned with the Surahs central theme. Surah Al-Anam, like a deep ocean, encompasses monotheistic knowledge and deserves a name such as Monotheism so that its truth may shine like a brilliant star in the firmament of knowledge.
This problem is not confined solely to Surah Al-Anam. Names such as Al-Baqarah or Al-Maidah, which refer to specific details within the Surah, have also been criticised. For instance, Surah Al-Baqarah, which addresses diverse matters of belief and jurisprudence, is named only because it mentions the story of the cow of the Children of Israel. Such naming is like a broken mirror, reflecting only a part of the truth and failing to convey the full breadth of Quranic themes. Proposing names like Monotheism for these Surahs could serve as golden keys opening doors to deeper understanding.
Certain narrations, cited to justify names like Al-Baqarah or Al-Anam, have been labelled superstitious as they do not correspond with the main content of the Surahs. These narrations, like dust upon the clear surface of the Holy Quran, impede grasping its truth. Critiquing such traditions emphasises the necessity to resort to intellect and the Quran itself in understanding religion. Superstitions, acting as barriers against the flowing stream of knowledge, must be broken by the sword of reason and reflection to reveal the Quranic truth.
Throughout centuries, no significant effort has been made to reform these namings. This negligence, like slumber before a vast treasure, indicates neglect towards the Holy Quran. Religious sciences, which ought to illuminate the path of guidance like a radiant torch, have sometimes fallen prey to erroneous traditions, failing in the pursuit of truth. This critique calls for scientific revision of Quranic traditions and correction of errors without compromising the sanctity of the Quran.
The Holy Quran, which should flow like a gushing spring of guidance and knowledge, has at times been turned into a tool for material gain. This exploitation, like a dark shadow, has fallen upon the light of the Quran, obstructing spiritual benefit. Religious scholars, instead of employing the Quran as a precious jewel for guidance, have at times converted it into a source of livelihood. This critique stresses the necessity to return to the Quran as a source of guidance rather than a material instrument.
“And that was Our argument which We gave to Abraham against his people. We raise in degrees whom We will. Indeed, your Lord is Wise and Knowing.”
(Surah Al-Imran, 3:83)
This verse clearly states that God granted His argumentthat is, monotheistic and rational proofsto Abraham, peace be upon him, to employ before his people. This argument is not Abraham himself but the reasoning God taught him. The phrase We gave it to Abraham indicates that Abraham, like a clear mirror, was the executor of these divine arguments, not the argument itself.
Abraham, peace be upon him, like a wise teacher, gradually and rationally challenged polytheism. He first contested the small idols, then turned to the moon, star, and sun, and ultimately, with clear argumentation, proved monotheism. This gradual method, like a string of pearls, was meticulously composed to guide the people toward reflection and truth. This progressive argumentation demonstrates Abrahams unparalleled skill in disputation and invitation to monotheism.
An outstanding point in this verse is the difference in divine interaction with Abraham and the Prophet Muhammad, peace be upon him. God repeatedly commanded the Prophet with Qul (Say), as if guiding a child step-by-step. However, Abraham, without a single Qul, employed monotheistic reasoning independently and rationally. This independence, like a ray of light, clarifies Abrahams exalted position as the Sheikh of the Prophets.
The phrase We raise in degrees whom We will in the verse refers to Abrahams spiritual superiority. God elevates the ranks of whomsoever He wills, and here, Abrahams independence and skill in monotheistic reasoning have earned him the highest ranks. This elevation is like wings that have lifted Abraham to the zenith of the firmament of knowledge, placing him above other prophets. This superiority is not arbitrary but grounded in divine wisdom, which will be further examined.
Within these reflections, Abraham, peace be upon him, is likened to Lady Fatimah, peace be upon her, who, despite being the daughter of the Prophet, holds the position of Umm Abiha (Mother of her Father). This simile, like a blooming flower in the garden of knowledge, alludes to the spiritual greatness of both. Just as Lady Fatimah occupies a spiritual rank beyond her apparent status, Abraham also possesses an unparalleled rank in reasoning and monotheism as the Seal of the Prophets.
Lady Fatimah, peace be upon her, known as the Sanctity of Truth, is introduced as a unique jewel in the crown of creation. This status, which even Lady Mary did not attain, signifies Fatimahs unparalleled spiritual sanctity and perfection. This title, like a shining star in the divine sky, presents her as an unmatched exemplar in the path of monotheism and guidance.
Verse 83 of Surah Al-Imran describes God with two attributes: Wise (Hakim) and All-Knowing (Alim). Wisdom, as a firm power, takes precedence over knowledge, which is theoretical in nature. This precedence, like the superiority of spirit over body, indicates the fundamental role of wisdom in divine guidance. God, with His wisdom, determines the ranks of servants and, with His absolute knowledge, encompasses all things.
“Indeed, your Lord is Wise and Knowing.”
Knowledge is like a spring flowing with information, whereas wisdom is the current that guides this knowledge towards its destination. Wisdom is an active power playing a vital role in divine decision-making. The precedence of Wise over Knowing in the verse alludes to the superiority of practical wisdom over theoretical knowledge. This distinction, like a light upon the path to divine understanding, opens the way to deeper comprehension of Gods guidance.
The precedence of wisdom over knowledge is likened to the superiority of Lady Fatimah, peace be upon her, over the Prophet Muhammad, peace be upon him, in spiritual rank. Fatimah, titled Umm Abiha, is like divine wisdom, a power that brings guidance and perfection beyond her apparent status. This analogy, like a flower in the garden of knowledge, reveals the depth of divine wisdom.
One of the primary concerns in these reflections is identifying flaws in the understanding and interpretation of the Holy Quran. Religious scholars, through deep study and comparison with other texts, have discovered thousands of flaws in Quranic traditions. These flaws, like chaff in the path of clear knowledge, require scrutiny and correction. This critique is not a denial of the Qurans authenticity but an invitation to scientific and rational reconsideration of its understanding.
