The Gazan Theater Sorts out

Religions on the Night of

Arresting the
Polytheists and Majus!

Dr. Asad Al-Qasem Badran

Since the beginning of recorded time, people have wrestled with
profound spiritual questions within a larger context, seeking to
define our identity, solve the mystery of existence, and
contemplate if there is a deeper purpose to life. Over the ages, this
search has led to diverse interpretations and perspectives, resulting
in the formation of different religious sects. This diversity in faith
has become as fundamental to human society as the diversity of
ethnicities, languages, and nations.

No wonder why then, when inherited beliefs are re-evaluated, they

often encounter automatic resistance, rooted in facts intertwined
with one’s irreplaceable environment that is unique and deeply
personal. Nothing could have come close to shake this truth till we
start witnessing the startling events in Palestine today.

This is the Gazan puzzle, has turned into a place where questions
are asked, boundaries are pushed, and understanding is deepened,
all within the context of contemporary global issues of human
rights and historical religious creeds (narrating to you the best of
stories through what We have revealed to you in this Quran, even
though before it you were among the unaware) 12:3.

It’s a journey with which The Gazan theater takes us through time
and beliefs, examining the roles and influences of religious
denominations and how they shaped our chaotic understanding of
the world. Who could have imagined that millions of the so-called
‘polytheists!’ would march in European and American cities in
support of the Palestinian cause? Alongside them, thousands of
‘white-skinned’ activists and influencers on social media platforms
are showing solidarity?

The rallying of these people, irrespective of their ethnic

backgrounds and religions, goes beyond simplistic notions. These
activists, risking their careers for solidarity, are driven by a genuine
belief in justice, empathy for the oppressed, and a commitment to
human rights. This starkly contrasts with Saudi and Egyptian cities,
where demonstrations for Palestine were banned. Shockingly,
some Arab, yet so-called ‘Muslim’ journalists gloated over the
suffering in Gaza. This has raised uncomfortable questions about
the value of beliefs and rituals amid the decline of moral values,
compromises on principles of human justice, and a lack of empathy
for supporting the oppressed.

Among the greatest surprises, however, was the emergence of calls

from Wahhabi Salafist clerics, predominantly Saudis but not
exclusively so. Identifying as Sunnis yet not offering any meaningful
assistance, they are desperately trying to reignite sectarian strife.
They warn Palestinians, also Sunnis, against ‘the sin’ of seeking help
and coordination with followers of the Shia sect, derogatorily
referred to as ‘Magian.’

This organized campaign, raising many questions and suspicions,

stands in stark contrast to the spontaneous global response that
transcended contentious ideologies and beliefs, echoing the call of
our shared human nature. Indeed, denouncing falsehood and
rejecting oppression are universal values.
Particularly controversial are the fatwas issued by certain clerics,
explicitly forbidding the defense of Jerusalem and its beleaguered
inhabitants. Ironically, these same clerics deemed fighting in
Afghanistan, Syria, Libya, and other regions — where the interests
of the Zionist-American alliance were perceived — as a holy war in
God’s path.

Saudi Grand Sheikh Muhammad ibn Uthaymeen, encapsulating this

contradiction and adding further clues to confirm growing
suspicions on religions going out of control, once stated, “If we
were engaged in jihad and the ruler committed adultery daily with
a prostitute in his tent, we should still follow him, even if he
commits sodomy.” This sentiment was echoed by contemporary
clerics and prominent Salafi scholars like Ibn Baz, Al-Albani, and
Saleh Al-Fawzan. This stance, though extremely shocking to neutral
viewers, leads us to question the sources of inspiration for these
clerics; Divine or Demonic?

Thus, I began pondering on the sultans’ preachers and the muftis of

palaces, while investigating on the claim of polytheism and
Magianism from history and Quran perspectives.

Polytheism and Magianism Across Civilizations

Ancient polytheism is probably well authenticated and prevalent in
diverse civilizations, rooted in beliefs for multiple deities, each
embodying various aspects of nature, society, and human
experience.
This is in contrast to Magianism or majous, where I haven’t seen
documented beginning for a religion, sect, doctrine, or even secret
brotherhood called in such name. Instead, it’s a description for a
group of clergymen and temple workers in ancient times,
particularly significant in Egyptian-Pharaonic and Mesopotamian
civilizations, extending to East Asia. These priests were known as
servants of the gods, and the temples, which were considered
houses of God, and intertwined with the birth of monarchical and
imperial ruling systems, in which, every ruler, who enslaves people,
does so by the command of God, with each king essentially being a
Pharaoh, embodying the god on earth.

Across civilizations, and despite of all differences in various

terminology and cultural expressions, a consistent theme emerges:
temple priests were pivotal in sustaining the harmonious
relationship between the dominant religion and the ruling
authority. In ancient Persia, these religious specialists were known
as the Magi, a term derived from ‘Moghan’, meaning magician,
which later influenced the development of the word ‘magic’. This
era marked a transition from primitive to flourishing cultures,
where magic evolved into a revered spiritual science, earning
respect for its practitioners from both the ruling elite and the
general populace.

In ancient Egypt, however, thousands of years before Persia

bestowed the famous title of Magi, the influence of magicians and
temple priests, coupled with the widespread practice of devil
worship, led to a significant transformation. The original
monotheistic religion gradually took on ‘Magian’ characteristics.
This shift elevated the Pharaoh to a deified status, placing him at
the apex of the priestly hierarchy, exemplifying the crucial role
these practices played in reshaping religious beliefs.

The advent of the Abrahamic religions introduced new dynamics in

dealing with this historical interplay of religion and power.
Specifically, for the descendants of Jacob, a significant shift
occurred after Egyptian pagan rituals and calf worship were
integrated into Jewish culture. Influenced by both Persian and
Babylonian traditions, the rabbis began to transform the original
Mosaic teachings into Talmudic ones, infusing them with a Magian
essence. This transformation led to the religion adopting a more
nationalistic and racial framework. In this context, priests and
temples assumed a central role, not only in sanctifying political
authority but also in managing economic and social affairs.

In Catholic Christianity, the role of the Caesar and Roman priests in

reducing Christ’s divine teachings to a priestly class system is very
evident. Even Constantine’s baptism and loyalty was brought to
question, as his allegiance, whether to paganism or Christianity for
political reasons, remains unknown. The priests adapted some
pagan rituals to facilitate the transition to Christianity, and over
time, the Christian priesthood evolved to hold a central place in the
empire’s religious and social life.

Can we, then, dismiss the notion that the jurists of the Umayyad
Sultanate merely followed in their Jewish and Christian
predecessors’ footsteps, especially in light of Prophet Muhammad’s
prophecy about tyrannical rule? The debate over obedience to
rulers has indeed been a perennial issue throughout history.

However, the jurists in question extended this debate further by

manipulating Islamic teachings. These alterations were erroneously
attributed to the Prophet to legitimize obedience to corrupt rulers,
as long as they maintained religious practices, such as establishing
prayer. This stance effectively justified despotic rule and forbade
rebellion against a ruler, even if he were deemed morally corrupt
or even ‘devilish’ literally!

This interpretation is highlighted in a “Sahih” Hadith, where it is

narrated: (After me, there will be leaders who do not follow my
guidance and do not adopt my Sunnah. Among them will be men
whose hearts are like those of Satan's in human bodies.’ When
asked about how to respond in such situations, the Prophet
reportedly advised: ‘You should listen and obey the ruler, even if he
flogs your back and takes your property, listen and obey). The
Sultanate’s jurists rationalized this directive as proof of the
obligation to obey leaders, even if they are unjust.

Although Imam Abu Hanifa issued a fatwa on rebelling against an

unjust ruler, while many scholars preferred a just non-believer over
an unjust Muslim. I say that Islam is more deserving of that just
ruler, and as for the oppressor, kufr is more fitting for him,
regardless of creed and superficial rituals.

This experience repeats itself in every era of conflict between

divine wisdom and deified rulers, with triumph going to the
authority of power. The hijacking and reshaping of religion, dividing
it into multiple sects, and facilitating authority dominance over
them is a commodity in the eternal conflict between good and evil.

The key aspect to consider in this historical investigation is the

evidence suggesting that “Magian” culture preceded
Zoroastrianism, whose prophet Zoroaster arose in Persia around
three thousand years ago and became synonymous with this
civilization, and the religion, historic Iran became identified with.

A deeper examination reveals that the Moghans initially resisted

Zoroaster’s monotheistic teachings. Over time, the influence of
temple rituals, designed to strengthen the king’s authority, began
to overshadow the authentic spiritual and ethical core of
Zoroastrianism.

This gradual shift saw the Magian class increasingly supplanting

Zoroastrianism, particularly noticeable with the emergence of
divergent sects like Mazdakism and Manichaeism. These sects
deviated significantly from Zoroastrianism’s original teachings,
leading to a dilution and distortion of its fundamental monotheistic
principles.

Consequently, in cultural perception, Magianism and

Zoroastrianism started to be mistakenly viewed as one and the
same, despite the inherent differences. Magianism is a practice
well rooted in documented demonic framework, whereas
Zoroastrianism is a faith based on divine teachings. This confusion
led to a blending of identities, obscuring the distinct origins and
beliefs of each tradition.

Just as ancient Greece, epitomized by Socrates, gave the term

‘philosophy’ to the pursuit of wisdom, a concept inherently
human, Persia named its Zoroastrian temple priests ‘Magi.’
However, it’s important to note that the pursuit of wisdom was
not exclusive to Greece, just as Magianism was not a
phenomenon of Persian invention.

Magians and Polytheists in the Holy Quran

The general term of shirk (Arabic for polytheism) is predominantly
versed all over the Quran, unlike Magiansism, and in light of its
historical notion, several references can be seen, but the word
“majus” is explicitly mentioned just once:

(Indeed, those who believed, and those who are Jews, and the
Sabeans, and the Christians, and the Majus, and those who
associate others with Allah — indeed, Allah will judge between
them on the Day of Judgment. Indeed, Allah is over all things a
Witness) 22:17.

In this verse, we are guided to leave the judgment of faith on

individuals and groups to Allah, the Creator, who alone
comprehends the depths of hearts and their secrets. Therefore,
only He has the right to adjudicate in matters where people have
differed, and inevitably became separated throughout from the
illusive unified truth. Somehow, Quran categorized them into six
groups on the same level of equivalence, in principle, without
permitting the slightest preference among them.

1 2 3 4 5 6
َ ‫ِين َهادُوا الَّذ‬
‫ِين آ َمنُوا‬ َ ‫الَّذ‬ َ ِ‫صا ِبئ‬
‫ين‬ َّ ‫ال‬ ‫ارى‬
َ ‫ص‬َ َّ‫الن‬ َ ‫ِين أَش َْركُوا ا ْل َم ُج‬
‫وس‬ َ ‫الَّذ‬
those those the the the those who
who who are Sabians Christians Magians associated
believed Jews others
Allah will judge between them on the Day of Judgment

This directive, while seemingly surprising in placing “those who

believed” and “those who associated others with Allah” together,
invites introspection and may open some of the closed doors to
anyone dare to attempt unraveling the enigma of religion, and
understanding the complexities of matter pertaining to faith. It
should prompt us to ponder the absence of specific mention of,
those who refused to believe despite of their knowledge of the
truth or kafirs (‫)الذذن كفروذ ا‬, the hypocrites (‫)المنذذقي ف‬, and their
counterparts among the righteously pious (‫)الذن كفاق ذ ا‬. How about
terms related to Muslim and Islam, not explicitly named at all in
this context?

In another Quranic passage, the first four groups were mentioned

again, excluding the last two: (Indeed, those who believe and
those who are Jews, and the Christians and the Sabians —
whoever believes in Allah and the Last Day and does
righteousness — will have their reward with their Lord, and no
fear will there be concerning them, nor will they grieve) 2:62,
almost duplicated in (5:69). This verse is profoundly significant,
particularly when viewed in conjunction with the previously
mentioned verse. In total, we have three repetitions that may
suggest a pattern, from which we inevitably assume every
individual should fall initially in one of these 6 categories, an
assumption that should relate every other group in mind, in one
way or the other, to the basic six enumerated here.

This pattern, provokes a question on the provision of a conditional

opportunity for salvation to these four groups, without favoring
any particular sect? In contrast, the fates of the Magians and
“those who associate others with Allah” are left ambiguous,
clouded in further uncertainty regarding their status and ultimate
destiny!
1 2 3 4 5 6
َ ‫ِين َهادُوا الَّذ‬
‫ِين آ َمنُوا‬ َ ‫الَّذ‬ ‫ارى‬
َ ‫ص‬َ َّ‫الن‬ َ ‫صا ِب ِئ‬
‫ين‬ َّ ‫ال‬ َ ‫ا ْل َم ُج‬
‫وس‬ ‫ِين أَش َْركُوا‬
َ ‫الَّذ‬
those who those the the the those who
believed who are Christians Sabians Magians associated
Jews others
whoever believes in Allah and the Last Day
and does righteousness - will have their
reward with their Lord, and no fear will there Left Out!
be concerning them, nor will they grieve
Potential Salvation for righteous individuals

In truth, every category deserves a second look and be redefined,

to filter out false narratives often associated with matters
concerning history and religion, but our initial focus is primarily
centered on demystifying the greyness, of what I consider to be the
largest context of spiritual search, to identify Polytheism (shirk-
‫)شك‬ ‫ ر‬within the pursuit of understanding Monotheism (tawheed-
‫)ق حي ذ‬. It’s considered so in the light of extremely deserved
attention to details of what may, illusory look divine, when it’s in
fact, genuinely Satanic.

This is where the Quranic alarm on danger of “those who

associated others with Allah” does not categorically refer to the
conventional polytheists, better known historically for worshiping
multiple gods and stone idols. The Holy Scripture firmly settled the
issue of idol worship and dismissed its adherents (when Abraham
said to his father Azar, “Do you take idols as deities? Indeed, I see
you and your people in manifest error”) 6:74. This typical form of
idolatry is unmistakably manifest in consistently arrogant stances,
indicating to a superficial confession to belief whenever needed,
that’s certainly a hollow faith (But when drowning overtook him,
he said, “I believe that there is no deity except that in whom the
Children of Israel believe, and I am of those submitting”) 10:90.

Though obvious to everyone, this example of surrender was

presented to draw a clear line that separates two completely
contradictory directions, one points up, the other remains
grounded with nominal believers (And We took the Children of
Israel across the sea, and they came upon a people devoted to
their idols. They said, “O Moses, make for us a god just as they
have gods.” He said, “Indeed, you are a people behaving
ignorantly”) 7:138.
And despite of all the astonishing miracles these “ignorant” people
already witnessed, including the parting of the sea and the
resurrection of the dead, they remained oblivious to insight beyond
the limitations of their senses.

At one point, they said (O Moses, we will not believe you until we
see Allah outright) 2:55, and another time, they defiantly asked (O
Jesus, son of Mary, can your Lord send down to us a table [spread
with food] from heaven?) 5:112, leading to their ultimate delusion,
reflected in their blind attachment to an impossible hope (And you
will surely find them the greediest of people for life, even more
than those who associate others with Allah. One of them wishes
that he could be granted life for a thousand years) 2:96.

With the passage of time, and the eventual expansion of

Muhammad’s prophetic call, the culture of stone idol worship
began to fade away. However, polytheism flourished in a new
guise, becoming problematic for those who believed (And most of
them believe in Allah while they associate others with
Him) 12:106.

This alarming call actually was not properly heard among exegetes,
and what is meant here is often underestimated or totally
neglected. Nevertheless, it answers an earlier question on why
“those believed” and “those associated others with Allah” were
placed in same the basket.

This is in line of opening inquires to series of events, that have

witnessed condemned actions, among “believers” (And when they
see a transaction or a diversion, they rush to it and leave you
standing. Say, “What is with Allah is better than diversion and
than a transaction and Allah is the best of providers”) 62:11? A
reality echoes the perpetual struggle against the primal nature
inherent in humanity in which, when faced with immediate gains,
the ability to resist diminishes. It’s not surprising that the Quran
exposes their secret (The Bedouins say, “We have believed.” Say,
“You have not *yet+ believed; but say *instead+, ‘We have
*physically+ surrendered,’ for faith has not yet entered your
hearts.”) 49:14

This verse illustrates the inner state for believers of diluted faith
within a realm of ambiguity, where the faith of those who worship
their desires (Have you seen the one who takes as his god his own
desire?) 45:23 merges with the faith of those enslaved to worldly
masters (Unquestionably, for Allah is the pure religion. And those
who take protectors besides Him *say+, “We only worship them
that they may bring us nearer to Allah in position.” Indeed, Allah
will judge between them concerning that over which they
differ) 39:3. The withholding of judgment here aligns perfectly with
verse (22:17) mentioned earlier.

Therefore, polytheism of “those who associate others with Allah”,

whether it’s about desires or idols, is still an expression exposing an
innate state of consciousness that went confused at best, but
contains enough negativity to discredit any claimants to faith
among the first four categories eventually descending to their
nullification (And among the people are those who say, “We
believe in Allah and the Last Day,” but they are not believers) 2:8.
This confirms the inclusion of “those who associate others with
Allah” among the six categories, aims to highlight the reality that
faith is a deep, sensory experience, expressed through righteous
actions in periods of trials and difficulties, rather than mere lip
service (Do people think that they will be left to say, “We believe”
and they will not be tested * And indeed, We have tested those
before them. And Allah will surely make evident those who are
truthful, and He will surely make evident the liars) 29:2–3.

We are now fully confronting the dilemma of religious ambiguity

and the impossibility of determining the faith of those addressed
by the call. This serves as an evidence for those seeking insight
into (the [Islamic] religion in the sight of Allah) 3:19, transcending
formalities seen in confessions and rituals, even though our sects
and doctrines are known only by these. Especially when
considering the greatest majority of followers, are in reality,
inheritors of their parents’ and grandparents’ beliefs (And when it
is said to them, ‘Follow what Allah has revealed,’ they say,
‘Rather, we will follow that which we found our fathers doing.’
Even though their fathers understood nothing, nor were they
guided?) 2:170.

Why then would individuals from any sect expect to be closer to

the truth than others, based on a condemned method adopted by
losers?
Hence, the rationale applied to “those who associate others with
Allah,” as outlined in the previous paragraphs, also applies to the
Magians. They are mentioned synonymously, but with a distinction
that requires clarification; polytheism is generally characterized by
plain ignorance within the larger context of worshiping desires,
whereas the Magians, who are necessarily equipped with advance
knowledge and reasoning skills, represent a specific form of
worship for earthly masters, elevating them to more sinister role of
misleading the masses, and altering their direction from godly ways
to Pharaonic traps.

Based on these observations, ambiguity is the name that

potentially relegates any individual from the first four categories, to
a possibility of membership in the latter two. An inevitability that
reduces the six categories to four broad grey systems of belief:
1. Those who believe: This category includes all who profess
claimed belief in Muhammad, encompassing various Islamic
denominations such as Sunnis, Shiites, Ibadis, among others.
2. Those who are Jews: This is in reference to the individuals
claim to be guided by Mosaic teachings (‫ )الذن كفاذقا ا‬excluding
those Jews with Zionist-like views (‫ )اليه ا‬considered corrupt.
3. The Christians: Those referred to are identified within claim
of monotheism, even those who adhere to Philosophical
Trinitarian beliefs, with the exception of those who explicitly
declare heresy by stating “Allah is a third of three”.
4. The Sabians: This category is most likely, a broad canopy that
includes all claimants of faith not covered by the previous
three Abrahamic faiths, like Zoroastrians, Hindus, Buddhists,
Taoists, and others. In classical Arabic dictionaries, this term is
associated with meanings related to converting or turning
away from one religion to another.
When individuals from these four monotheistic systems genuinely
believe in Allah and the Last Day, and their deeds demonstrate
their truthfulness, become illuminated by divine guidance, and so
distinguishable in the eyes of God, in a way qualifies them to be in
a category of their own, that’s our inferred seventh group, the elite
ones, the saved.

However, this is not before these righteous ones, who have

submitted themselves to the true Creator, whom they see manifest
in every righteous earthly stance, walk َ
on the path of those whom
ْ ْ َ َ َ ْ َ ْ َ َّ َ َ
the Merciful has favored [‫]ِصاطفال ِن كفأنعمتفعلي ِهمف‬ ِ 7:1‫ف‬.

These genuine believers navigate through various stages of

uncertainty, moving from obscurity towards clarity, in their spiritual
“journey of return” to original source, passing through stations and
stages of progression. With time and learning, coupled with
overcoming challenging tests, this journey brings them closer to
higher states of enlightenment, towards the fulfillment of ultimate
purpose for ascension of their souls that culminates in the
communion with their final spiritual destination.

In contrast, those who deviate from this divinely guided path,

descend into the depths of slippery slopes of misguidance and
darkness. They fall through the satanic ranks of plain immorality,
wrongdoers and hypocrites, from murky grey areas to the
despairing state of deliberate cover-up of the truth or kufr (often
misinterpreted as disbelief). In this state, culprits meet the same
state described for Majus that should group them within the same
category.
In this context, all those who stray from the righteous path under
the influence of polytheism, whether caused by plain ignorance for
minor immorality and persistent indiscipline, or deliberate
concealment (kufr) and major violations, it’s going to be counted
within idolatry and devil worship, and therefore, broadly
categorized into two groups:

 Those‫ف‬who associate others with Allah: These

individuals have lost their spiritual direction after been
َ ِّ َّ
misled and became the [Gloomed -‫ ]الضقل فف‬1:7.
 The Magians: The class which takes on the role of
misleading, and deservingly earned the wrath of Allah
ْ ْ ََ ُ ْ َ ْ
[Doomed - ‫م‬ ‫ ]المغض ِبفعلي ِه ف‬1:7.

It’s no secret to point at inherent naivety on matters of final

destination. But going through full refutation of traditional
eschatological narratives dominating the three main Abrahamic
religions may have to wait; nevertheless, Qur’anic verses provide
solid clues to crack long standing beliefs on what is awaiting us at
the end of this earthly experience, comically said to be either
resting in peace, or roasting by beasts.

At First, there is this fulfillment, generally understood to be at the

end of times (And We have already written in the book [of
Psalms] after the [previous] mention that the land is inherited by
My righteous servants) 21:105, a fulfillment that may potentially
bridge our reality into the next times. Such is the mysterious call
upon all “going to hell” with no exception whatsoever (There is not
one of you who shall not be coming to it [hellfire]. This is upon
your Lord inevitably decreed * Then We shall save the righteous
and leave the wrongdoers within it, on their knees) 19:71–72.

For the saved (Indeed, those for whom the best [reward] has
preceded from Us, they are from it [Hell] far removed * They will
not hear its sound, while they are, in that which their souls desire,
abiding eternally * They will not be grieved by the greatest terror,
and the angels will meet them ‘This is your Day which you have
been promised’) 21:101–103, this pleasant conclusion for the
righteous, that fulfilled long given promise is drastically different
from that of those, thought by merely confessing faith and offering
rituals, can reach there as well. Instead, they are left bemused for
becoming so gloomed with grey destiny, stemmed from questioned
faith of adherents seemingly lacking the required grade of sincere
submission to the truth, and so they are officially the misguided
ones (Indeed, in this [Quran] is notification for a worshiping
people * And We have not sent you, [O Muhammad], except as a
mercy to the worlds * Say, ‘It is only revealed to me that your god
is but one God; so will you be Muslims [in submission to Him]? *
And if they turn away, then say, ‘I have announced to all of you
equally. And I know not whether near or far is that which you are
promised * Indeed, He knows what is declared of speech, and He
knows what you conceal) 21:106–110.

Then, no wonder why nominal believers are left behind, among the
wrongdoers in a class of their own, side by side with
the kafirs category, albeit posting a relatively better status: (And
when our verses are recited to them as clear evidences, those
who deliberately cover-up say to those who [plainly] believed,
‘Which of *our+ two parties is higher in position and better in
association?) 19:73.
Based on these analyses, the six grey original categories (already
redefined to four) are finally re-classified and separated into three
destinations, one saved and two have to stay grounded and try
again!

The wrongdoers (The Doomed & The Gloomed) The saved

Those who deliberately Those who associate Those who are
covered-up [Kafirs] others with Allah Righteous
ُ ْ ُ َ ْ‫َّ َ َ ر‬ َ َّ َ َّ
‫ ال َمج َف‬Majus
‫س‬ ‫ال ِن كفأشك ا‬ ‫ال ِن كفاق ْ ا‬
ََ ُ ْ ْ ِّ َّ َ َ َ ْ َ ْ َ َ َّ
‫ال َمغض ِبفعل ْي ِه ْ ف‬
‫م‬ ‫الضقل َف‬ ْ‫م‬ ْ
‫ال ِن كفأنعمتفعلي ِه ف‬
َ َ َ َّ ُ َ ْ‫َ ر‬ ُ َ َ َّ
‫ال ِن كفرو ُ ا‬ (‫فأشك ا‬+ ‫آمن ا‬ )‫ال ِن كف‬ ٌ َ َ ِّ َ ْ ُ ْ َ َُ
‫له ْمفأج ُ ا ْم ِفعن َفرب ذ ِه ْمف َ َُلفخ ْ فف‬
َ َُ ْ َ َ َ ٌ َ َ َ ْ َ ُ َ
‫عل ْي ِه ْمف َ َلفا ْمفيحزن ف‬
ََ
‫نف‬
‫يحزن ف‬ ‫خ ْ ففعل ْي ِه ْ ف‬
‫م‬ ‫ن‬

Doomed Gloomed Ascended

The doomed category is distinctively designed to host the downfall

of corrupt religious scholars, clerics, temple priests, and their
equivalents like advisors, ministers, influential figures in academia
and media, and those closely aligned with corrupt rulers.

This suggests an expanded presence of Magian characteristics in

the Quran, as the concept of Magianism extends beyond the literal
name, to encompass all those who exhibit traits resembling those
of ‘Haman-like’ figures, serving sultans. Particularly, when looking
at verses elaborate on the role of magicians (and media personnel)
in deifying Pharaoh, with “poets [along writers and
activists] followed by the misled, seen wandering in the valleys
[of kings]” (26:224–225).

In other words, ‘Magianism’ is a value, though emanated from the

general notion of polytheism, carries a distinction where religious
figures and elites, perceived by the common people and followers
as a supposed bridge connecting the worshiper and the
worshipped, or as a door to knowledge and enlightenment, are
repurposed toward a more a diabolical role to play, acting as
intermediaries between the citizen and the dominant political
authority, reducing divine obedience to absolute loyalty to the
ruler and his agendas, effectively turning the authority into an
object of worship in place of Allah.

Summary and Conclusion

Polytheism, or shirk, which also literally means ‘a trap,’
encompasses a very wide context. It extends beyond the ancient,
simplistic narrative of idolatry to accommodate the greatest risk
imaginable: a cancerous infection with the mother of all evils,
called desire worship. This affects every human being, without
exception, altering the compass of the greatest majority to chase
earthly achievements and become attached or enslaved to them,
while confessed faith is reduced to mere spiritual delusion. This is
probably the most dominant truth that can help clarify the
confusion associated with religious contradictions, ever since
believers fell into the trap of finding comfort in blending the
humblest prayers behind Imam Ali, while attending the most lavish
gatherings hosted by King Muawiyah.
Magianism, however, is a specific phenomenon that has
accompanied the corruption of all religions throughout human
history. Both polytheism and magianism have conspired to
sabotage the spiritual experience and tarnished the image of any
perceived notion of heavenly spheres. These effects view the
temples of worship and illumination platforms within the analogy
َ ‫ض)م ْسجِ اً د ر‬
of the Mosque of Dissension ( ً‫ضِ ا‬ َ 701:9. This story relates
‫د‬
to the religious practices being repurposed into a slaughterhouse
for butchering religion and distorting the devout, by shrinking their
priorities. The essence of prayers, originally meant for soul
refinement, was transformed into a breeding ground for producing
mindless followers, reducing the devout into eventual devil
worshipers.

This scenario exhibits potential Satanism inherent in prayer rituals

when induced as opium, and in the process, becomes the most
effective tool used by ruling authority to deceive god-fearing
masses. It overshadows the crucial importance of establishing
justice and righteousness as primary aspects of the religion’s pillars,
and benevolence as the highest goal in the aspirations of the
devout.

Thus, if the term ‘Majus’ has to be applied to a specific sect in

present times, it’s actually the clerics, priests, and other secular
elites in various fields, regardless of religious denomination or
cultural background, who stood on the wrong side of justice for the
Palestinian cause, are in the highest truth and the noblest logic, the
class of Magians in this era.
In conclusion, the Gazan theater, at its core, encourages its
audience to reflect on the intricate dance between faith, politics,
and societal norms, it serves as a platform for exploring historical
and theological themes across various civilizations and religions,
offering this golden, yet a once in a life time opportunity, for
cultural and religious dialogue, that may turn the complexities of
our world’s diverse beliefs, into a relatively simplified form the
world has so longed for, leading to the crystallization of a definition
for the genuine one world religion whose compass is the eternal
Jerusalem; a metaphor for the timeless and boundless sacredness
of the ultimate truth. The Palestinian city of Al-Quds, the Arabic
name for Jerusalem, literally means ‘The Holy’, has been the
first qiblah or direction for prayer since the begging of our
accumulative spiritual journey approximately 6,000 years ago, and
evolved through ages to symbolize the focal point for the
Abrahamic religions and the collective moral consciousness of
humanity in modern times, with particular focus, when considering
the ongoing conflict in Palestine, which highlights the intertwined
ethical and legal implications at play.

Though many view this concept with suspicion, the idea of one
transcendent world religion is deeply rooted in authentic Quranic
teachings. It implies a truly Islamic universal message that has been
obscured by the prevalent sectarian influences affecting all
religions and denominations. While this universal approach does
not require changing someone’s current beliefs and rituals, it does
expect everyone to respect the faiths of others.