of Nokounam Session 1218
This treatise constitutes a profound reflection on verses 109 and 110 of Surah Al-Imran of the Holy Quran, delving deeply into the concepts of monotheism, the role of the prophets, and Divine will in guiding and misleading humanity. These verses, like a beacon in darkness, illuminate the path towards pure theism and lead from the abyss of polytheism and superstition to the liberating truth. The present text, inspired by the discourses of religious scholars, elucidates these verses with a clear and dignified language for readers interested in Quranic knowledge. With a structured format and utilisation of spiritual allegories, it endeavours to reveal the essence of monotheism like a needle in a haystack of false beliefs, facilitating intimacy with God.
And they have sworn by Allah their strongest oaths that if a sign should come to them, they would surely believe in it. Say: The signs are only with Allah. And what makes you realise that when it [the sign] comes, they will not believe?
This verse, like a transparent mirror, reflects the reality of the Prophets limitation in presenting miracles. The phrase Say: The signs are only with Allah clearly states that the signs and miracles are not at the Prophets disposal but are under the absolute dominion of Divine will. This statement decisively cuts off any notion of the Prophets independent power in performing miracles, restricting his role solely to conveying revelation and admonition. This perspective highlights the doctrine of Divine action as a shining star in the firmament of epistemology and negates any hint of polytheism in believing in the independent power of prophets or saints.
Belief in the independent power of saints acts like a veil over the mirror of monotheism, obscuring the truth. This text, phrase There is no power nor strength except with Allah, denies any independence in effect from the Prophet, Imam Hussein, or even negative figures such as Shimar. All matters, from creation to guidance, lie within the grasp of Divine power. This view, like a clear stream, purges polytheism from beliefs and directs hearts towards pure monotheism. Emphasis on this principle invites a reconsideration of beliefs that erroneously attribute power to beings other than God.
One prominent example of deviation in religious beliefs is the narrative of healing a child with rice attributed to Imam Reza. This story, prevalent among certain laypeople, mistakenly assigns healing power to an Imam who himself is subject to Divine will. The present text rejects this belief, affirming healing exclusively as God's prerogative and negating any independent power in saints. This critique, like a spring breeze, cleanses the dust of superstition from beliefs and accentuates rationality in religious practice.
Intercession, akin to a half-grade in a school system, is possible only in limited cases and within the framework of Divine will. This text, through a beautiful analogy, compares intercession to the mediation of a teacher or supervisor for a student who is marginally short of passing marks. This analogy rejects any exaggeration in the role of saints and confines intercession to a specific boundary under God's decree. This perspective, like a light in darkness, clarifies the limits of monotheism and cautions against attributing unlimited power to saints.
The text refers to the practice of selling sins in certain churches, considering it a misguidance and comparing it with similar superstitions in some Islamic beliefs. The experience of attending such churches, accompanied by music and conical hats, reveals exploitation of religious beliefs. This critique acts as a mirror reflecting deviations within Abrahamic religions and calls for reform of beliefs and return to monotheism.
The experience of critiquing the church through anonymous correspondence exemplifies an internal effort for reform. This method, conducted with precision and awareness, exposes misguidance and underscores the importance of constructive criticism. This section, like a radiant torch, illuminates the path of religious reform and teaches readers that precise and informed critique can assist in purifying beliefs.
And We turn their hearts and their eyes away, just as they refused to believe in it the first time, and We leave them in their transgression, wandering blindly.
This verse, like a roaring river, depicts the absolute Divine will in guiding and misleading humans. The phrase And We turn their hearts and their eyes away indicates the reversal of hearts and sights by God, such that the disbelievers do not believe even after a miracle is presented. This reversal results from their prior obstinacy, culminating in bewilderment within their transgression. This verse, like a mirror, reflects the reality of Divine action monotheism and returns all matters to Divine will.
The disbelievers oath to God that they would believe if a miracle came is, like a bubble on water, devoid of sincerity. This text, citing the verse, regards this oath as a pretext to evade faith. Despite their claim to believe upon witnessing a miracle, the disbelievers are intrinsically obstinate and inconsistent. This critique, like a light, exposes hypocrisy and invites sincerity in faith.
This text, emphasising Divine will in faith and disbelief, confines human free will within the framework of Divine decree. Guidance results from the interplay between Divine determination and human acceptance, yet even acceptance is under Gods grace. This viewpoint, bridging predestination and free will, invites a balanced understanding of these two concepts and highlights God's role in all affairs.
The Prophet, like a torch in darkness, merely shows the path and is not the direct agent of guidance. This text likens the Prophets role to that of a decor or remembrancer who prepares the ground for the condition of faith. This analogy negates any notion of the Prophets direct causality in guidance and portrays him as the messenger of revelation who strengthens the condition of guidance.
Guidance, like a sapling, is planted by Divine decree and fructifies through human acceptance. This text, emphasising There is no power nor strength except with Allah, considers acceptance also to be under Divine favour. This viewpoint refers to the delicate interaction between Divine will and human free will, presenting guidance as a bilateral process.
The phrase and We leave them in their transgression, wandering blindly portrays the fate of disbelievers who are bewildered in their rebellion. This bewilderment results from Divine will permitting them to sink in their ignorance. The text regards this allowance as a sign of Gods wisdom, leaving disbelievers to themselves to witness the consequences of their denial.
The fundamentals of religion, like a unique pearl within a shell, are encapsulated solely in theology. This text, rejecting multiplicity in fundamentals, regards all concepts including justice and prophethood as subordinate to theology. This viewpoint, like a clear stream, directs religion towards pure monotheism and avoids the addition of subsidiary principles.
God, like a needle in a haystack or a bowl of stew, becomes lost amid polytheism and superstitions. This allegory illustrates the difficulty of finding the truth of monotheism among false beliefs. By this metaphor, the text calls for purifying beliefs from superstition and considers theology as the precious ultimate goal of religion.
The decrease in attendance at dawn prayers during Muharram serves as a warning that God is lost among rituals. This text, by highlighting this deviation, reminds of God's primacy over rituals and invites maintaining a direct relationship with God. This critique acts as an awakening bell, emphasising the necessity of reviewing religious practices.
Distraction in prayer due to concern over shoe theft, like dust on the mirror of worship, hinders concentration on God. This text condemns attachment to material matters and invites focus in worship. This critique, like a breeze, steers the mind toward heartfelt presence in worship.
Performing prayer with shoes in emergencies, like a key to unlocking difficulties, is permissible. This text, stressing Islams pragmatism, regards this ruling as consistent with the wisdom of religion. This perspective portrays jurisprudential flexibility as a living current within religious rulings.
The absence of the issue of praying with shoes in religious texts is viewed as a sign of rigidity in some approaches. The text calls for reviewing religious knowledge to address contemporary needs, instilling vitality as a spirit in the body of jurisprudence.
The verse Take off your sandals (Ta-Ha: 12), as a specific injunction in the sacred valley of Tuwa, is not generalised to normal circumstances. The text, emphasising the verses context, cautions against incorrect generalisation of rulings and invites precise understanding of the Holy Quran.
Dry ablution (Tayammum), as a temporary remedy, does not replace purification with water. The text, citing the Quranic recommendation to avoid waterless conditions, regards Tayammum as an undesirable alternative and invites adherence to optimal conditions in worship.
Islam, like a radiant sun, never issues rulings detrimental to humans. This text, using the example of praying with shoes in emergencies, points to wisdom and flexibility in Islamic rulings and presents religion as serving human welfare.
Verses 109 and 110 of Surah Al-Imran, like a blazing torch, illuminate the path of pure theology. These verses, emphasising the Prophets limitation in presenting miracles, denial of polytheism, and Divine will in guidance and misguidance, invite to the monotheism of Divine action. The text, by critiquing superstition, deviations in rituals, and rigidity in some religious sciences, calls for purification of beliefs and intimacy with God. This work, like a clear river, guides the reader towards reflection on monotheism, jurisprudential dynamism, and maintaining a direct relationship with God.
Under the supervision of Sadegh Khademi
