of Nokounam, may his sacred soul rest in peace (Session 1213)
This treatise is devoted to the elucidation and interpretation of verse 100 of Surah Al-Imran, which undertakes a profound and meticulous critique of polytheistic beliefs and expounds the position of monotheism within the cosmic order. The core of this discourse lies in the examination of erroneous beliefs concerning divine partners, including jinn and idols, emphasising the exaltation of the Essence of the Almighty from false attributes. Utilising the Quranic verses and the analyses of religious scholars, this text endeavours, through a clear and argumentative language, to guide the reader towards a deeper understanding of monotheism. The present composition, structured methodically and content of scholarly lectures, aims both to deepen religious knowledge and to provide scientifically and logically sound answers to the inquiries of inquisitive minds.
Verse 100 of Surah Al-Imran, compared to the preceding verses, possesses a distinct clarity and explicitness. The prior verses, notably verse 98, have been considered somewhat ambiguous due to the complexity of concepts such as "nafs widah" (single self) and "mustaqarr" (abode), which have prompted various interpretations by each exegete and scholar ir own understanding. However, verse 100, with its lucid and unequivocal expression, directly critiques polytheistic beliefs and presents the conclusion of the preceding verses in the form of a firm critique of polytheism and disbelief. This verse, focusing on the negation of polytheism and the affirmation of monotheism, forms a bridge between the elucidation of the system of creation and the refutation of the erroneous beliefs of the polytheists.
Verse 100 of Surah Al-Imran, in a decisive manner, refers to the polytheism of certain former peoples who attributed partners from among the jinn to God:
وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَصِفُونَ
Translation: And they have set up for Allah partners of the jinn while He created them, and they fabricated for Him sons and daughters without knowledge. Glory be to Him and exalted is He above what they describe.
In the pre-Islamic culture, jinn were regarded as supernatural beings and were at times worshipped. Some polytheists considered the jinn as partners of God and accorded them a divine status. This belief was rooted in ignorance and the lack of divine knowledge. The Holy Quran, by emphasising that jinn are creatures of God, challenges this belief and regards it as a sign of ignorance. The lecture text mentions the idols of jinn and humans alike, such as Lt, Uzz, and Hubal, introducing this polytheism as an indication of deviation from monotheism. Just as a gentle breeze clears the dust from the face of the earth, this verse, with clear wording, removes the dust of polytheism from minds.
In the religious viewpoint, jinn are invisible beings possessing specific powers that surpass those of humans physically and spiritually, yet their understanding and knowledge are not equal to humans. The lecture mentions features such as long lifespan, the ability to shapeshift into various forms (including animals such as dogs and pigs), and living collectively without requiring extensive space. These characteristics, though rooted in popular culture and some religious narrations, in this verse serve as evidence of their created nature and the negation of polytheism concerning them. Jinn, like humans, are divided into believers and disbelievers, and the believing jinn, especially in Shia culture, show devotion to the Divine Saints.
The belief in the influence of jinn on human life has led to superstitions in many cultures. The lecture text regards fear of jinn as superstition, emphasising that jinn do not harm humans unless provoked. Just as the honeybee stings only in self-defence, jinn respond only when harmed. This reaction is subject to divine oversight and limited by angels. This perspective aims to rectify erroneous beliefs and stresses monotheism and divine sovereignty over all beings. Jinn, beautifully, revere knowledge and faith and sometimes prostrate and circumambulate around the learned and the saints, but this reverence does not imply divinity or partnership in Godhead.
In addition to polytheism towards the jinn, verse 100 refers to the false attribution of sons and daughters to God: "and they fabricated for Him sons and daughters without knowledge." This belief, prevalent in some ancient cultures, described God with human attributes such as having children. The lecture text considers this belief to arise from ignorance and dismisses it as baseless superstition. Just as stars in the sky merely reflect the suns light and possess no light themselves, these polytheistic beliefs are only shadows of human ignorance without any truth.
The Holy Quran, emphasising the Samadiyyah (Absolute Self-Sufficiency) of God, negates any need for a spouse or offspring in the Divine Essence. This concept, also highlighted in Surah Al-Ikhl, distinguishes God from any similarity to created beings. The lecture text argues that God, without requiring a spouse, created the heavens and the earth, rendering such polytheistic beliefs meaningless.
Verse 100, with the phrase "Glory be to Him and exalted is He above what they describe," absolves God from polytheistic attributes. This exaltation responds to all erroneous beliefs of polytheists, ranging from associating partners among jinn and idols to attributing offspring to God. The lecture text connects this exaltation to Gods Samadiyyah, emphasising that the Divine Essence is free from any need for partners, spouses, or offspring. Just as a boundless ocean is free from any pollution, the Essence of God is pure and sanctified from any defect or polytheism.
The lecture references the phrase "Originator of the heavens and the earth," describing God as the Innovator of the heavens and the earth. This novelty signifies creation without precedent or model. God, not by imitation but with unparalleled creativity, brought the cosmic system into being. This characteristic renders polytheism meaningless, for a God who is the Innovator has no need for partners or offspring. Just as a unique painting arises solely from the creative mind of the artist, creation springs solely from the unmatched Divine Essence.
The lecture text refers to the polytheism of certain groups regarding the Divine Saints, such as Jesus (peace be upon him) or Imam Ali (peace be upon him), deeming this to stem from ignorance. Although these individuals are righteous servants of God, they cannot be partners in the Divine Essence. The Holy Quran, emphasising that prophets and saints are righteous servants of God, rejects any attribution of divinity to them. This critique addresses theological deviations found in some religions and sects that elevate Divine Saints to the status of divine partners. Just as the sturdy pillars of a building are merely supports and not the building itself, Divine Saints are servants of God and not His partners.
The perception of the Divine Essence has been one of humanitys greatest challenges throughout history. The lecture mentions the difficulty of imagining God and the human tendency to polytheism as a means to make the concept of divinity tangible. Some have resorted to objects or symbols such as idols. The Kabah, as the Qiblah, is a symbol designated by God for focusing worship; however, this symbol must never be mistaken for polytheism. Just as a compass merely indicates direction and is not the destination itself, the Kabah only indicates the path to God and is not His partner.
The text refers to past idol houses and dervish lodges as signs of deviation from monotheism. The destruction of these places in modern times is presented as an effort to reform superstitious beliefs. This critique stresses the necessity of returning to pure monotheism and distancing oneself from superstition.
The lecture regards verbal monotheism, such as uttering "La ilaha illa Allah" without true knowledge, as insufficient and stresses the necessity of closeness and deep understanding of God. This knowledge leads to infallibility and proximity to God. Just as a small flame becomes a blazing fire only with sufficient fuel, faith reaches perfection only through genuine knowledge. Verbal monotheism without epistemic backing is mere lip service and cannot guide one to the truth of monotheism.
Verse 100, emphasising the phrase "without knowledge," introduces ignorance as the root cause of all forms of polytheism. The lecture highlights this ignorance as a pivotal factor in deviation from monotheism and, with Quranic arguments, regards polytheism as baseless. Whether polytheism is towards jinn, idols, or Divine Saints, all originate from ignorance and lack of awareness. Just as darkness emerges only in the absence of light, polytheism arises solely in the absence of divine knowledge.
The interpretation of verse 100 of Surah Al-Imran, through a deep and reasoned perspective, critiques polytheism and elucidates monotheism. This verse, with clear wording, refutes erroneous beliefs regarding jinn, idols, and the attribution of offspring to God, introducing God as the sole Creator and Innovator of the heavens and the earth. The lecture text, emphasising ignorance as the root of polytheism, invites the reader to contemplate divine knowledge and avoid superstitions. This treatise, preserving all details of the lecture and its analyses, strives to facilitate a deeper understanding of monotheism through a refined and argumentative language.
Supervised by Sadegh Khademi
