Discourses on Quranic Studies

Discourses on Quranic Studies

Identification:

• Main Author: Nekounam, Mohammad Reza (Born 1327)
• Title: Discourses on Quranic Studies / Mohammad Reza Nekounam
• Publisher: Islamshahr: Sobhe Farda Publications, 2012.
• Physical Description: 68 pages; 19.5 x 9 cm.
• ISBN: 978-600-6435-66-4
• Catalogue Status: FIPA
• Notes: Bibliography presented as footnotes.
• Subjects:
  • Nekounam, Mohammad Reza, interviews
  • Quran – Various topics
  • Quran – Research
  • Quran – Analysis and Understanding
• Library Classification: BP65.4/N75g7 1391
• Dewey Decimal Classification: 297/153
• National Bibliographic Number: 2945783

Preface

This book reflects several interviews conducted on Quranic topics with some of the country’s newspapers and cultural websites. These interviews discuss the teachings of the Sadrian school, highlighting the lasting influence and dominance of the philosophy of Mulla Sadra, which is deemed Quranic in nature. The Quranic orientation of Mulla Sadra is regarded as the key to his enduring legacy. In contrast, the author criticises the limited approach taken by jurists who solely rely on narrations, neglecting the central role of the Holy Quran in jurisprudence. Furthermore, university Quranic studies need critical reassessment and restructuring.

Another issue discussed is the trap theologians fall into when they restrict their understanding of the Quran to its literal meaning. Some, like Ibn Arabi, have taken extreme interpretative approaches, which risk distorting the true essence of Quranic teachings. Additionally, certain Islamic philosophers, under the pretext of intellectual freedom, have overlooked the rational aspects of the Quran. The book also explores the roots of superstitions and the beliefs tainted by misinterpretations. The final interview aims to illustrate the impact of Imam Reza’s divine knowledge on his political stances.

Praise be to God.

Interview 1: Many Superstitions Have Their Roots in “Israiliyyat”

Note: On Saturday, the general policies of the Fifth Development Plan were announced, and the framework and directions for the plan in various fields were outlined. Among these, the cultural affairs section contained six general policies, the fourth of which was “combating deviant movements in religion and eliminating superstitions.” The fight against deviant movements was approved several years ago by the Supreme Council of the Cultural Revolution, and the Cultural Affairs Coordination Headquarters was formed to handle cultural issues during religious occasions. The Third Development Plan also emphasized the elimination of superstitions, deviations, and doctrinal innovations as one of its cultural strategies. This concern indicates the authorities’ commitment to purifying religious beliefs from superstitions and combating innovations in religion. Thus, the issue is again addressed in the Fifth Development Plan as part of its cultural framework.

In an interview with Ayatollah Nekounam, a prominent teacher in Qom Seminary and author of works such as “Women: The Ever-Suffering Victim of History,” the significance of clearing religious beliefs of superstitions and the role of Israiliyyat (Jewish traditions) in this purification is discussed.

What is the meaning of Israiliyyat, and has it influenced narrations? Can it be applied to narrations as well?

Ayatollah Nekounam: Israiliyyat refers to the popular imports and embellishments that have found their way into the stories and narratives within the Quran. While the Quran does mention certain figures, especially prophets, it does so with symbolic or general references. For example, when the Quran discusses the story of Adam, the People of the Cave, or Moses, it provides concise details, whereas Israiliyyat embellishes these stories, adding numerous details. The example of Adam and the tree in the Garden is one such case. The Quran mentions that Adam was told to enter the garden and avoid the tree. However, Israiliyyat expands the story, asking questions like where the garden is, whether it is in the East or West, or in the spiritual or material realm. It even invents detailed descriptions of the serpent, which the Quran does not include.

Furthermore, Israiliyyat can also affect the way narrations are understood. Superficial readings of Quranic stories, including the tale of Joseph being sold for a small sum, have led to excessive embellishments not found in the Quran itself. These narratives were accepted by the masses, partly due to their simplicity and the storytelling prowess of Jewish scholars who sought to challenge the Quranic teachings.

As for whether Israiliyyat affects narrations as well, the answer is yes. Many traditions have also been influenced by these false embellishments, including various superstitions that are rooted in Jewish cultural imports. Examples include the belief that the Earth rests on the back of an ox, or that a rooster crows at the turn of the year, influencing cultural practices such as those during the Persian New Year celebrations. These superstitions, though widespread, can be attributed to Israiliyyat.

Have Shia scholars made efforts to purify narrations from Israiliyyat?

Ayatollah Nekounam: Yes, Shia scholars have long critiqued religious texts, applying the Quran as a standard. However, this effort has not always been thorough. For instance, Sheikh Baha’i criticized the narrations from Abdullah ibn Salam, who was known for narrating stories that were often dubious. In the past, there has been some attention to this issue, but it has not always been sufficient. The damage caused by Israiliyyat is significant. At first, it primarily affects the masses, who are easily drawn to these embellishments and may forget the core message. On a larger scale, it can lead to confusion among the educated, who may dismiss all traditions as unreliable due to the influx of fabricated narratives.

In summary, Israiliyyat and its embellishments obscure the truth, leading to a distorted understanding of religious teachings. However, there are ways to combat this problem. First, we need to establish a discipline dedicated to identifying and removing these distortions. Such a field of study, which I call “purification of beliefs,” could be established within seminary and academic institutions, with government support. It would focus on identifying and eliminating superstitions, lies, and unnecessary additions in religious discourse.

Interview 2: The Quranic Nature of Mulla Sadra’s School Has Ensured Its Dominance in Thought

Group of Thought: Mulla Sadra’s intellectual school, especially in the field of Quranic exegesis, remains vibrant and progressive to this day. He can be considered a Quranic philosopher, and his Quranic nature has kept both him and his philosophy relevant and dominant in contemporary thought.

In an interview, Ayatollah Mohammad Reza Nekounam, a teacher at the Qom Seminary and author of books such as “The Physical Resurrection,” “Modern Philosophy,” and “The Why and How of the Islamic Revolution,” explained the deep connection of Mulla Sadra’s thought with the Quran, emphasizing that Sadra’s philosophical system was not only comprehensive but also deeply rooted in Quranic teachings.

Ayatollah Nekounam stated that among figures like Sohrevardi, Avicenna, and Mulla Sadra, the latter was the most Quranic. While Sadra combined rational philosophy with spiritual insight, his works often reflected a deep interaction with the Quranic message, ensuring that his intellectual output remained alive and influential in Islamic thought.

Interview 3: Sole Reliance on Narrations Diminishes the Role of the Quran in Jurisprudence

Group of Thought: Over the last thousand years, some scholars have limited their jurisprudential interpretations by relying solely on narrations, arguing that the Quranic verses are too general to offer specific legal guidance. This approach has led to a diminishing role of the Quran in Islamic jurisprudence.

Discourses on Quranic Studies

Identification:

• Main Author: Nekounam, Mohammad Reza (Born 1327)
• Title: Discourses on Quranic Studies / Mohammad Reza Nekounam
• Publisher: Islamshahr: Sobhe Farda Publications, 2012.
• Physical Description: 68 pages; 19.5 x 9 cm.
• ISBN: 978-600-6435-66-4
• Catalogue Status: FIPA
• Notes: Bibliography presented as footnotes.
• Subjects:
  • Nekounam, Mohammad Reza, interviews
  • Quran – Various topics
  • Quran – Research
  • Quran – Analysis and Understanding
• Library Classification: BP65.4/N75g7 1391
• Dewey Decimal Classification: 297/153
• National Bibliographic Number: 2945783

Preface

This book reflects several interviews conducted on Quranic topics with some of the country’s newspapers and cultural websites. These interviews discuss the teachings of the Sadrian school, highlighting the lasting influence and dominance of the philosophy of Mulla Sadra, which is deemed Quranic in nature. The Quranic orientation of Mulla Sadra is regarded as the key to his enduring legacy. In contrast, the author criticises the limited approach taken by jurists who solely rely on narrations, neglecting the central role of the Holy Quran in jurisprudence. Furthermore, university Quranic studies need critical reassessment and restructuring.

Another issue discussed is the trap theologians fall into when they restrict their understanding of the Quran to its literal meaning. Some, like Ibn Arabi, have taken extreme interpretative approaches, which risk distorting the true essence of Quranic teachings. Additionally, certain Islamic philosophers, under the pretext of intellectual freedom, have overlooked the rational aspects of the Quran. The book also explores the roots of superstitions and the beliefs tainted by misinterpretations. The final interview aims to illustrate the impact of Imam Reza’s divine knowledge on his political stances.

Praise be to God.

Interview 1: Many Superstitions Have Their Roots in “Israiliyyat”

Note: On Saturday, the general policies of the Fifth Development Plan were announced, and the framework and directions for the plan in various fields were outlined. Among these, the cultural affairs section contained six general policies, the fourth of which was “combating deviant movements in religion and eliminating superstitions.” The fight against deviant movements was approved several years ago by the Supreme Council of the Cultural Revolution, and the Cultural Affairs Coordination Headquarters was formed to handle cultural issues during religious occasions. The Third Development Plan also emphasized the elimination of superstitions, deviations, and doctrinal innovations as one of its cultural strategies. This concern indicates the authorities’ commitment to purifying religious beliefs from superstitions and combating innovations in religion. Thus, the issue is again addressed in the Fifth Development Plan as part of its cultural framework.

In an interview with Ayatollah Nekounam, a prominent teacher in Qom Seminary and author of works such as “Women: The Ever-Suffering Victim of History,” the significance of clearing religious beliefs of superstitions and the role of Israiliyyat (Jewish traditions) in this purification is discussed.

What is the meaning of Israiliyyat, and has it influenced narrations? Can it be applied to narrations as well?

Ayatollah Nekounam: Israiliyyat refers to the popular imports and embellishments that have found their way into the stories and narratives within the Quran. While the Quran does mention certain figures, especially prophets, it does so with symbolic or general references. For example, when the Quran discusses the story of Adam, the People of the Cave, or Moses, it provides concise details, whereas Israiliyyat embellishes these stories, adding numerous details. The example of Adam and the tree in the Garden is one such case. The Quran mentions that Adam was told to enter the garden and avoid the tree. However, Israiliyyat expands the story, asking questions like where the garden is, whether it is in the East or West, or in the spiritual or material realm. It even invents detailed descriptions of the serpent, which the Quran does not include.

Furthermore, Israiliyyat can also affect the way narrations are understood. Superficial readings of Quranic stories, including the tale of Joseph being sold for a small sum, have led to excessive embellishments not found in the Quran itself. These narratives were accepted by the masses, partly due to their simplicity and the storytelling prowess of Jewish scholars who sought to challenge the Quranic teachings.

As for whether Israiliyyat affects narrations as well, the answer is yes. Many traditions have also been influenced by these false embellishments, including various superstitions that are rooted in Jewish cultural imports. Examples include the belief that the Earth rests on the back of an ox, or that a rooster crows at the turn of the year, influencing cultural practices such as those during the Persian New Year celebrations. These superstitions, though widespread, can be attributed to Israiliyyat.

Have Shia scholars made efforts to purify narrations from Israiliyyat?

Ayatollah Nekounam: Yes, Shia scholars have long critiqued religious texts, applying the Quran as a standard. However, this effort has not always been thorough. For instance, Sheikh Baha’i criticized the narrations from Abdullah ibn Salam, who was known for narrating stories that were often dubious. In the past, there has been some attention to this issue, but it has not always been sufficient. The damage caused by Israiliyyat is significant. At first, it primarily affects the masses, who are easily drawn to these embellishments and may forget the core message. On a larger scale, it can lead to confusion among the educated, who may dismiss all traditions as unreliable due to the influx of fabricated narratives.

In summary, Israiliyyat and its embellishments obscure the truth, leading to a distorted understanding of religious teachings. However, there are ways to combat this problem. First, we need to establish a discipline dedicated to identifying and removing these distortions. Such a field of study, which I call “purification of beliefs,” could be established within seminary and academic institutions, with government support. It would focus on identifying and eliminating superstitions, lies, and unnecessary additions in religious discourse.

Interview 2: The Quranic Nature of Mulla Sadra’s School Has Ensured Its Dominance in Thought

Group of Thought: Mulla Sadra’s intellectual school, especially in the field of Quranic exegesis, remains vibrant and progressive to this day. He can be considered a Quranic philosopher, and his Quranic nature has kept both him and his philosophy relevant and dominant in contemporary thought.

In an interview, Ayatollah Mohammad Reza Nekounam, a teacher at the Qom Seminary and author of books such as “The Physical Resurrection,” “Modern Philosophy,” and “The Why and How of the Islamic Revolution,” explained the deep connection of Mulla Sadra’s thought with the Quran, emphasizing that Sadra’s philosophical system was not only comprehensive but also deeply rooted in Quranic teachings.

Ayatollah Nekounam stated that among figures like Sohrevardi, Avicenna, and Mulla Sadra, the latter was the most Quranic. While Sadra combined rational philosophy with spiritual insight, his works often reflected a deep interaction with the Quranic message, ensuring that his intellectual output remained alive and influential in Islamic thought.

Interview 3: Sole Reliance on Narrations Diminishes the Role of the Quran in Jurisprudence

Group of Thought: Over the last thousand years, some scholars have limited their jurisprudential interpretations by relying solely on narrations, arguing that the Quranic verses are too general to offer specific legal guidance. This approach has led to a diminishing role of the Quran in Islamic jurisprudence.

Interview 4: The Fields of Qur’anic Sciences in Universities Require Critique and Reconstruction

Group: Thought – What is currently taught in Qur’anic Science faculties and universities primarily consists of the introductory aspects of the Qur’an. Unfortunately, interdisciplinary efforts are not present, and this situation calls for a critique and reconstruction of the Qur’anic sciences programme.

According to the Iranian Quranic News Agency (IQNA), Ayatollah Mohammadreza Nikoonam, a professor at the Qom Seminary and author of books such as Ayah-ayah Roshan (Verse by Verse Light), The Book of God, and The Book of Friendship, stated the following in an interview with the Thought and Science department: To establish the Qur’an within academic institutions, scientific groups with different orientations should study the verses of the Qur’an that relate to their respective disciplines. If possible, they should also experiment and interpret the scientific data that can be derived from them. The Qur’an is not merely a symbolic text or a sacred scripture detached from practical fields. Rather, it is a scientific book, and its various sections should be studied in different universities and laboratories, so that work can be done on it. It is clear that such an effort requires a very serious and sustained effort.

He added: While we currently have universities dedicated to Qur’anic sciences, the title is only appropriate if these institutions engage with the text of the Qur’an itself. However, what is taught in these universities or in the field of Qur’anic sciences mainly consists of introductory materials, which should more appropriately be labelled as “preliminary” or “pre-school” Qur’anic studies. The materials currently taught are not suited for university-level programmes, and crucial aspects of the Qur’an are omitted from the curriculum.

The professor from the Qom Seminary emphasized: The field of Qur’anic sciences in universities is in need of critique, recovery, and reconstruction. Teaching the current texts, which are more suited to a preliminary level, in Qur’anic sciences departments or universities is not appropriate. Students should already have covered these basics in earlier stages, such as in middle or high school. A student entering the field of Qur’anic sciences should possess these foundational principles beforehand, allowing them to delve into the infinite depths of Qur’anic sciences, to the best of their ability, in order to contribute to resolving the issues and challenges that exist in this domain.

He continued: Our predecessors did not approach the Qur’an as a scientific text, and we are now required to make up for their shortcomings.

He further noted: To this day, our scholars and commentators have not provided a scientific and rational theory on the seven heavens and the earth. Studying such verses requires collaboration among scholars from various disciplines, as well as field research. Seminary institutions, universities, and research centres must invest years of effort in understanding and uncovering the scientific propositions found in the Qur’an. Such investment would contribute significantly to the growth of science and knowledge within the human community.

This researcher emphasized: We must draw the attention of scientific centres to the fact that the scientific and practical use of the Qur’an is still very limited. Most of the time, we recite the Qur’an for its spiritual reward or use it as a means of admonition and moral guidance.

Ayatollah Nikoonam concluded by stating: The marginalisation of the Qur’an and the distance of our academic community from the Qur’an is a consequence of our living in the time of the occultation of the infallible Imam (peace be upon him). The domination of unjust rulers who sought to marginalise the Qur’an has led to the Qur’an being limited to mere recitation, without its scientific and practical application. This is a great tragedy in Islam, and we hope this issue will be addressed.

Interview 5: The Theologians Have Confined Their Use of the Qur’an to Its Apparent Meaning

Group: Thought – Due to superficial thinking, the theologians have become stuck in literalism when referring to the Qur’an, limiting their use of it to its apparent meanings.

According to the Iranian Qur’anic News Agency (IQNA), Ayatollah Mohammadreza Nikoonam, a professor at the Qom Seminary and author of The Science of Interpretation, The Science of Exegesis and The Last Praise, stated in an interview with the Thought and Science department: Theologians argue that one should not go beyond the apparent meaning of the Qur’an and that one should not engage in deeper interpretation. When they refer to the Qur’an, they limit themselves to its literal meaning, becoming caught in literalism. Hence, we call them “people of the apparent.”

Ayatollah Nikoonam emphasized that one must pay attention to all aspects of divine words, explaining: In the divine word, we must be mindful of all its dimensions. For example, the Qur’an says: “And whoever is blind in this world will be blind in the Hereafter and more astray from the way.” (Qur’an 17:72). If we take this verse literally, it would mean that all people who are physically blind in this world will also be blind in the Hereafter, even if they lost their sight while sacrificing for Islam. However, we cannot claim that this is the meaning of the divine word or the Qur’an. Therefore, we conclude that the term “blind” in this verse refers to spiritual blindness, meaning those who are ignorant, unaware, and lack faith in this world will face the same in the Hereafter.

He also discussed the verse: “The Most Merciful is established on the Throne.” (Qur’an 20:5). The apparent meaning of this verse seems to suggest that God is seated on a throne, but since God is not a physical being, we cannot accept the literal interpretation. Thus, we conclude that the verse must not be taken literally.

The author of Ayah-ayah Roshan further addressed the relationship between faith and ethics, stating that philosophical reflection shows that the true essence of human growth and perfection lies not in faith or ethics themselves, but in the beliefs and convictions of an individual.

Ayatollah Nikoonam explained the concept of “belief”, defining it as the knowledge and understanding that a person has of existence and the nature of things. He clarified that knowledge (or ilm) is distinct from belief, as belief entails direct, experiential knowledge of phenomena. In this regard, he pointed out the distinction between their views and those of other philosophers who may define knowledge differently.

He also noted that faith and ethics are shaped by thought and reasoning. The individual’s thinking forms their character, providing the foundation for all actions, including ethical conduct. True belief in the heart is based on sound reasoning and knowledge.

He concluded by discussing how people can fall into sin if their actions lack the foundation of knowledge and true understanding. Without the proper intellectual foundation, even the most devout person might falter.

He Stated Regarding the Distance of the Educated Before the Revolution:

The masses before the revolution, who were followers of their rulers and scholars, followed them and moved in their wake. As a result, the Qur’an became so neglected that in pre-revolutionary Shia society, intellectuals, scholars, and teachers had difficulty with even the recitation of the Qur’an.

Ayatollah Nikoonam pointed out: Today, many of our children—who are not few—are reciters of the Qur’an and follow its meanings and truths. We hope that their spiritual and inner growth with respect to the Qur’an will increase even more, surpassing mere memorisation, and this responsibility lies with the scholars who will bring this to fruition.

1. Iranian Qur’anic News Agency (IQNA), Saturday 24th of August 2008, News number: 282833.

Interview 8: Divine Knowledge in the Behaviour of Imam Reza (A.S.)

Introduction: The following text is an interview by the Thought Group of Khorasan newspaper. The text has reached us in an incomplete form, and as the reader will notice, parts of it are missing. The interview aims to demonstrate the impact of Imam Reza’s divine and God-given knowledge on his political stances.

Thought Group: What was the political landscape like when Imam Reza (A.S.) ascended to the Imamate?

In analysing the political context at the time when Imam Reza (A.S.) assumed the Imamate, we need to examine it from two perspectives. One is the situation of the Abbasid Caliphate, who had no affection for Imam Reza (A.S.). With his entry into politics and society, signs of the Abbasids’ decline began to appear.

It was predictable that if the descendants of Fatimah approached power with their spiritual status, the Abbasid Caliphate would inevitably come to an end.

At that time, the Abbasids were troubled and discontented, and they did not have a good relationship with Imam Reza (A.S.). The sharp criticisms and sarcastic remarks of the senior Abbasid figures support this claim. Therefore, Imam Reza (A.S.) stood in opposition to the Abbasids, who saw him as a potential heir to the throne. The question now is how the Imam, with his decisiveness, wisdom, knowledge, and composure, would navigate this situation and control the tensions.

The second group was the Imam’s supporters, those who claimed to follow the doctrine of the Ahl al-Bayt (the family of the Prophet). Imam Reza (A.S.) also had to confront them. This group argued that by accepting the caliphate, the Imam would become aligned with the government, and “politics” would replace “spirituality.” Hence, those who lacked proper knowledge or were superficial in their understanding, or had prejudice or ulterior motives, opposed the Imam. This created a heavy burden, and it became crucial how to respond to this situation.

Thought Group: Did the figure of Ma’mun have a role in this political confrontation?

Although Ma’mun held power, he harboured fear and anxiety towards Imam Reza (A.S.) because, psychologically, he was a man of weak will. Ma’mun’s policies and ideas were prominent among others, but still, he feared Imam Reza (A.S.) because he saw him as someone with dignity, integrity, and profound knowledge.

Thus, three key figures stood in opposition to Imam Reza (A.S.):

1. The Abbasids,
2. The unaware supporters,
3. Ma’mun and his politics, which could be further subdivided.

Fundamentally, Ma’mun’s policy was to exploit the diversity of ethnicities and opinions and use them against the Imam, seeking to make the Imam vulnerable. To this end, he sought support from any available source. Additionally, he utilised all the resources left by other religions, bringing scholars from different faiths to try to marginalise the Imam. However, the divine essence and spirituality of Imam Reza (A.S.) enabled him to emerge victorious in all arenas. Divine assistance ensures that the age or worldly experiences of the Imams do not affect their knowledge.

Although there may be room for modern behavioural spirituality in relation to the Imams, this difference, whether in terms of Imamate, knowledge, or other areas, cannot be compared to ordinary people.

Thought Group: What are the main features of our belief regarding the Imams?

We believe that the Imams, peace be upon them, were embodiments of servitude and leadership. This servitude brought them divine lordship.

Therefore, the abilities possessed by the divine saints and Imam Reza (A.S.) should not be attributed to individual talent or learning alone. This is why all the Imam’s actions and stances had profound spiritual significance. He accepted the position of the crown prince so as not to provoke the Abbasids and his supporters, but he made it clear that he would not intervene in politics. Had he become involved in political appointments or affairs, he could neither have controlled the Abbasids nor his supporters. By accepting the caliphate, Imam Reza (A.S.) convinced Ma’mun and calmed his supporters with his wisdom. In an exceptional manner, he managed to gain control of the situation. We see that Imam Ali (A.S.) did not compromise with Mu’awiyah, and Imam Husayn (A.S.) resisted Yazid. Similarly, all the other Imams were in opposition to the oppressive rulers. However, Imam Reza (A.S.) entered the government without conflict, and he avoided being contaminated by it.

In the famous prayer on Eid, when Imam Reza (A.S.) rises, he prays in conventional terms, saying: “Peace be upon my two fathers, Adam and Noah, peace be upon my two fathers, Abraham and Isma’il, peace be upon my forefathers, Muhammad and Ali.” In this way, he links himself to a lineage of servitude. He wanted to show that he belongs to a divine and emotional lineage, and he needed to remind people of this. These are manifestations of divine knowledge made apparent in society.

Thought Group: What would you say is the fundamental lesson of Imam Reza’s life?

I believe the most fundamental point here is to understand how a person reaches Imamate and infallibility through servitude, while all the worldly matters and tools of power remain insignificant in the face of this divine figure. Knowledge, power, and politics pale in comparison to the position of divine leadership. Despite Ma’mun’s sharpness, he eventually succumbed to Imam Reza’s strength, and Ma’mun’s fear of Imam Reza’s firmness led him to poison him.

Thus, our focus should be on connecting with these three core qualities of the Imam: servitude, leadership, and infallibility. Imam Reza (A.S.) saw through the eyes of truth and acted with the power of truth.

Thought Group: Some individuals engage in the practice of prostrating before the shrines of the Imams, including Imam Reza (A.S.), and some consider this an act of idolatry. What is your view on this?

Idolatry, in essence, is granting someone independence before God. However, we do not grant independence to anyone before God. We say that the Imams have everything through their servitude. They attained sovereignty through their servitude. But idolatry involves equating someone with God. Those who have such an opinion either do not understand the theological foundations of Shi’ism, or their views are influenced by regressive ideologies. If you ask any person who prays at the shrine, “Who is this ‘master’?” they will reply, “A servant of God.” We only seek closeness to God through their intercession. This request for help cannot be tainted by the principles of idolatry. Idolatry involves an independent second authority, which is not the case here.

Thought Group: It is said that this seeking help from the servant of God, or asking for healing or eternal life, conflicts with the idea of divine oneness, as it implies attributing qualities such as immortality to others. What is your opinion on this?

In this matter, we must say that fundamentally, death does not exist in reality; it is only a transformation. Philosophically and scientifically, no atom can be destroyed. As the Qur’an says: “Indeed, to Allah we belong, and indeed, to Him we will return” (2:156). We are transforming or transitioning from this world to the next. There is no real annihilation. Both the people of Paradise and even the people of Hell are immortal. There is no attribute of God that is not present in us. All divine attributes are applicable to the universe, but the difference between us and God is that He possesses the essence of these attributes, while we only manifest them. If we are immortal, it is by God’s immortality, and if we possess knowledge or power, it is through God’s knowledge and power. Even stones are alive. Philosophically, life applies to everything. We did not come from nothing to return to nothing; we came from God and will return to God.

When we say “Everything upon it is perishing” (55:26), it does not mean destruction but transformation and change. Everything is created and exists, but it is not doomed to annihilation. Therefore, not only the Imams but we too possess these attributes, with the difference being that the Imams have fully realised these attributes, while we are in the potential phase. However, both we, who are capable of these attributes, and they, who have actualised them, are “with the truth” (by the truth). Since we are with the truth, the issue raised here does not hold, and understanding this point connects us to the true essence of Imamate.