Are there any pure religions and Islam or are we faced with an infinity of religions and Islam?
There is no pure religion in any religion, especially Islam. Even pure Islam with complete and unchangeable characteristics, not only did not exist in the history after the Messenger of God, but also did not exist during the presence and life of the Messenger of God.
During the lifetime of the Prophet, Islam had the color and flavor of the "evolutionary thinking" of the Prophet, but from the period of the rightly caliphs onwards, Islam not only took on the color and flavor of each of the caliphs, but also the color of the thoughts and wishes of the companions of the Prophet. and it has been contaminated by their attitudes, prejudices, family upbringing, the history of the nation and tribe, etc.
With the passage of time and the participation of tribes and individuals in the Islamic-tribal-historical life and the past customs of different societies, they were piled on each other and gradually added to the early Islam, and gradually the Islam of Muhammad (peace be upon him) became a large part. A little bit of Islam that different societies live in the name of Islam became.
That is, at no time and in no place has there been a pure religion that is not contaminated with customs, traditions, history, desires, imaginations, livelihoods, philosophical views and outlooks of different nations, in the era after the death of the Messenger or Prophet of any religion or religion.
Religions, during the lifetime of each messenger and prophet, had the color of thinking, character, perspective, desires, type and level of economic status, prosperity, desire, will, etc., and represented the messenger or prophet and his community. is
Of course, the intellectual, volitional, aspirational, imaginative, experimental, and behavioral identities and consciousnesses of the messenger or prophet, in any field, have been the fruit of the society in which he was born and settled. That is, outside of the thoughts, educations, experiences, awareness, wishes, etc., that society or societies have not been connected.
But after the death of each prophet and prophet, his religion and religion, the colors of societies, nations, tribes, families, individuals, as well as the colors of their relationships with each other, experiences and attitudes, political, administrative, legal, and military will. And they take and will take the wishes of their friends and companions and those in power in different times and places, and their societies and leaders, in the passage of time, build an ocean from the drop of religion brought by the owner of religion and religion.
This is why, not only among Muslims, but also among other religions and religions, we are faced with dozens of devotional, intellectual and worldview (philosophical) sects and groups, each of which not only does not accept others, but also claims purity and the best. To be in it, they carry religion.
It can be boldly claimed that the existing and common religion in the societies is not very interested in the original religion of the Prophet.
Based on this thinking and perception of religion, which according to the conditions, religious, political, economic leaders, as well as the society as a whole and the predecessors of those sects or religions and societies have built and dealt with their religious, religious or tariqah rivals and also to prove the truth of the way that The Messenger did not create that religion, but the leaders and local communities themselves created them, they fight and consider wars against each other as sacred.
For example, if we look at Muslim countries, Islam in each Muslim country is very different from Islam in other Muslim countries.
Not only do we see this difference in Islam and Islamic knowledge and life among Islamic countries, but we also see this type of difference among different societies with different tendencies and interests within each Muslim country.
Not only do we see differences in perspective, perception and Islamic worldview among countries, nations, tribes and tribes within each Muslim country, but we also see those differences among religious and non-religious scholars of each society and population within each country.
The perception of each of those scholars who consider themselves a symbol and scholar in this religion or that religion and tariqa is very different from the perception of other scholars close to them and their religion.
We even observe these differences in the perception of Islam and the practice of it among the common people and the social masses who imitate certain scholars in a certain time and place.
Basically, not only the social masses and religious scholars also do not live Islam or the original religion of any messenger or prophet. Rather, it is a concoction of manners, customs, traditions, social and political relations, the level of power and wealth, class, ethnic, group and linguistic interests, the effects of victories and defeats, social relations, relations of religions far and near, history far and near and societies that They are in contact with them, and they attribute and live the views and political interests of those in power and the relationships of people and communities to Islam.
While their Islam has the least organic, intellectual and practical connection with the Islam of the Prophet.
Because their knowledge of Islam is the knowledge that the religious scholars and the people of the street and the bazaar have woven throughout history and social relations and in the heart of hardships and delivered to that society and people in the name of Islam.
Those societies, rather than living the primary religion, live their customs, traditions, relationships, wishes and historical aspirations under the name of a specific religion.
We can add to these differences in the perception of Islam, history, geography, weather conditions, experience, the level of knowledge development, the level of technology development, the amount of political-military power, prosperity, wealth, speed of changes, etc.
Each of these factors have been involved in the understanding and interpretation of religion and religion by religious and non-religious scholars and the general public.
In principle, none of these views, cognitions and lives of Islam or any other religion are pure and pure Islam.
At the same time, all those views and behaviors are so tied to Islam and in the name of Islam that they cannot be separated from the common and current Islam in any society.
Because each of them, according to the time, place and level of development, etc., are both Islam, and at the same time, none of them are the Islam of Muhammad, the Messenger of God.
That is, instead of the Islam of the Prophet Muhammad, for example, we can use the Islam of Iran, Persia, Shia, twelve imams who believe in the emergence of the Mahdi, Jamkarani, absolute jurisprudence, sharia-oriented, anti-human rights, anti-internationalism, anti-freedom of thoughts and books, censoring verses. He spoke about the Quran based on fake hadiths and...
But Islam in Iran is not limited to this sect. Rather, it is possible to enumerate thousands of perceptions of Islam during the same period of absolute rule of the jurist, who have different perceptions and call their own perceptions true Islam.
Unaware of the fact that none of them were and are not Islam, but they are the followers of the opinions of people who call themselves the true and true Islam and others "Anrica Islam" and so on. they depict
One can choose from the Islams of Khomeini, Misbah Yazdi, Khamenei, Montazeri, Sobhani, Tabatabaei, Shariatmadari, Golpayegani, Sanei, Sistani, Boroujerdi, Soroush, Kadivar, Shabestri, Nawab Safavi, Sheikh Fazlullah, Kashani, Waez Tabasi, Sadr, Qomi, Ishraqi. , Behbahani, Beheshti, Jannati, Javadi Ameli, Khatami, Khazali, Mohaghegh Damad, etc. spoke, but none of them are Islam.
Each of them, who do not have much value in the eyes of others, issue fatwas in the name of Islam and Shia and see themselves in the position of Prophet or Imam.
Therefore, like Hazrat Rasool, they have issued decrees and are playing with life, death, welfare, income and fate of several nations in political Iran and millions of people.
Because none of them were and are not in the conditions of time, place, development, etc.
In addition, none of the imams and religious and non-religious leaders who are influential in religious or religious communities, perception and behavior, have access to the source of revelation, either directly or indirectly.
On the other hand, looking at the gradual evolution of Islam during the lifetime of the Prophet, we find that we were not faced with a fixed and unchanging Islam even then.
That is, the Islam of the Prophet has always been evolving and changing. During the period of the Prophet, Islam has been constantly changing and transforming and changing its face throughout time and across places.
That is, the Islam of Prophet Muhammad has not been fixed and has changed with the change of time, place, social, political, economic conditions, and the change of human power relationships and available tools (technology) etc.
It may be said that during the presence of Prophet Muhammad, only three Islamic principles remained somewhat constant, namely the belief in "Allah Akbar and La ilaha illallah", "Death and the Day of Judgment" and "The Prophet Muhammad's mission as a human being".
Of course, at the same time, freedom and diversity in the perception of those three principles were recognized. In such a way that even the Ansar close to the Messenger of God had deep differences in the perception of those three principles, policies and individual and collective Islamic life, and we see those differences in their lives and policies, wars, etc.
At the same time as the Prophet, every person, family, tribe and society had and understood the "mental freedom resulting from their community".
Of course, if we look at the knowledge and belief of these three principles from an intellectual and philosophical perspective, we will face the most severe, profound and bloodiest differences and differences in the history of Islam and Muslims.
Philosophical and intellectual differences in other religions have been very deep and bloody.
That is, during the reign of the Messenger of God, apart from these three basic principles, which are still believed among the Muslims of Islam with changes and debates, they have been somewhat constant, the rest of the issues are either general and fundamental or in some ways, the contexts. And the details have changed.
On the other hand, we must separate the Prophet's own sayings from Islam, which is God's, and the Qur'an, which was revealed to the Messenger of God.
Because the word of God is the word of God, and the word of Muhammad is the word of a certain slave, in a time and place condition with a limited amount of awareness and development in various aspects, etc. While we believe that Allah does not fit in time and space, and His knowledge of the present and future existences is continuous and ongoing.
In explaining this thought, one should ask: When the Prophet received a verse or verses through revelation, did he also receive an explanation about the meaning, meaning and purpose of each word and verse, or did he receive a conventional understanding? He used to convey his time to people from individual words and their combination in verse and verses?
If we accept that the Prophet, for the meaning and signification of each word and verse, received an interpretation from the source of revelation, in this case, we are faced with detailed and detailed verses and words that Prophet Muhammad (PBUH) deleted. And by rejecting a part of the word of revelation, we face the censorship of the word of revelation from the Prophet.
However, according to the belief of religious scholars, the Messenger was honest and communicated all the commands and words or thoughts of revelation to the people without any deficiency.
If the Messenger did not receive an additional interpretation and explanation in the explanation of the meaning and concept of each word and their combination in the text of the verses, then we are faced with words and verses without interpretation from the source of revelation.
Therefore, whatever the Prophet said in the explanation and interpretation of the words and their combination in those verses and expressed the meaning or glory of their revelation, were his own personal-customary words and understanding.
A perception that was bound by the limitations of time, place, conditions, awareness, experiences, power relations, social relations and inter-generational relations in his period and the historical accumulations of that society.
In this case, if the Qur'an has not been distorted, reduced or weakened (which is very likely, it has been affected by all of them), it is very different from the words of the Prophet.
The words of one of the two: the source of revelation and the Messenger of God, the original and from God, the other is a branch and display of the bound perception of the Messenger of God.
In such a situation, can the words of the Messenger of God be called the pure religion of Islam and Islam in question as the source of revelation or Allah?
What is certain is that His Holiness' words were not and are not in line with the verses and the words of revelation, and in the conflict between the two, the words of revelation are preferable.
For this reason, these two are not equal to each other, and the Qur'an; As the word of revelation, it has superiority over the words of the Messenger of Allah.
In this case, the statements that we are sure are 100% from the mouth of the Messenger of God are not authentic Islam, but rather a limited and limited human understanding and interpretation of Islam that Prophet Muhammad spoke about the revelation and word of God and about the Islam intended by God. has provided
Although the interpretation and understanding of the Messenger of God from the Word of Revelation and Islam, in contrast to other understandings, interpretations and interpretations of Islam and the interpretation of the Word of God, the interpretation of the Prophet Muhammad (peace and blessings of God be upon him) is the closest to the will, meaning and purpose of God. .
However, it is possible to criticize and discuss the accuracy of the Prophet's speech about the meaning and meaning of the source of revelation of his words and his words with the perception and interpretation of those verses of the Qur'an by non-Messengers or religious scholars.
The question here is whether the change of time, place, level of experience, development of knowledge, technological development, etc., and the effect that their collection has on the awareness and perception of people in understanding the verses of revelation, has been different compared to the era of the Prophet. ?
Will people's and scholars' understanding of the words of revelation be better compared to the Messenger (both now and in the future) or will it be fixed or will it be improvisational?
Therefore, in my opinion, pure and unchanging Islam did not exist and does not exist.
Anyone, anywhere and at any time, who claims pure and pure Islam, talks about Islam that he understood in that time, place and based on his knowledge, experience and limited awareness.
Unfortunately, these bound and limited people imagine their personal perception as pure Islam and talk about Islam and Muslims that belong to them.
Therefore, whoever claims that his words and opinions are the same as pure Islam and the will of God, he is nothing more than a liar, a liar, an ignorant and a fraud, and he does not understand the difference between God's words and his own perception of existing and current Islam and different from the Prophet's Islam. has not done
This is why the Qur'an sometimes criticizes and condemns Prophet Muhammad (peace and blessings of Allah be upon him) and calls him "slave".
A slave who is forcibly condemned to time, place, scientific and technological conditions, equations and relationships of wealth and power, etc.
Abd means a person condemned and imprisoned by surrounding circumstances. Abd means a person who lived in a short period of history and was relatively influenced by the conditions of his society at that time and was deprived of the changes that occurred after his death.
with respect
Insafَali Hedayat
September 1, 2024
