of Nekounam (Session 192)
The exegesis of the twenty-second verse of Surah Al-Baqarah, which emphatically forbids setting partners alongside God, delineates a manifesto of monotheism. It opens a window towards a profound understanding of monotheism and avoidance of both psychological and doctrinal deviations within the epistemological framework of the Holy Qur'an. This verse, addressed universally to all humanity and referencing their knowledge and awareness, prohibits any form of associating partnerswhether doctrinal, practical, or psychologicaland guides humans towards pure servitude. In this book, through a scholarly and exalted approach, the concept of Andad (associates), its categories, and methods to avoid it are elucidated with a refined and academic language. The goal is to present a cohesive and systematic text that provides analytic and literary richness for educated and specialised audiences, aiding deeper comprehension of monotheism and self-reformation through complementary explanations and semantic interrelations.
ٱلَّذِي جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَاشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ
"He who made the earth a bed for you and the sky a structure, and sent down water from the sky, thereby bringing forth fruits as provision for you. So do not set up partners with Allah while you know [better]."
This verse, by enumerating Divine blessings and emphasising human knowledge, prohibits the association of partners (Andad) as a foundational principle of monotheism. The core of this section is a comprehensive analysis of the verses universal address and the concept of Andad.
The phrase "So do not set up partners with Allah while you know [better]" following the opening address "O mankind" encompasses all human beings, including believers, disbelievers, and polytheists. This universality transcends mere limitation to idol worship or manifest polytheism.
Based on attributes, Andad are divided into three categories:
Andad may manifest in quotidian behaviours, such as refusal to pay Khums due to its perceived burden or blaming religion due to personal issues. These deviations are observable even among believers.
The phrase "while you know [better]" signifies human awareness of Divine blessings and God's Oneness. This knowledge intensifies the human responsibility to avoid associating partners.
Having cognisance of blessings such as the earth as a bed, the sky as a canopy, and rain as a source of provision, man is obliged to shun polytheism and Andad. Neglecting this knowledge constitutes a deliberate sin.
The term "Andad" appears only a few times in the Qur'an, indicating the unreal and psychological nature of the concept of associating partners. This rarity highlights the illusory nature of equating anything with God.
Verses related to Divine Majesty, such as:
وَلَيْسَ كَمِثْلِهِۦ شَيْءٌ "And there is nothing like unto Him."
underscore God's grandeur in opposition to the delusion of associating partners.
By enumerating blessings such as the earth, sky, and provision, the verse invites humans to gratitude and avoidance of Andad. These blessings are signs of Gods unity.
The earth as an expansive carpet, the sky as a firm canopy, and the rain as a life-giving stream call humanity to reflect on Divine grandeur and steer clear of polytheism.
Associating partners is not confined to manifest polytheism. Refusal to comply with Divine rulings, such as Khums payment, or reproaching religion for personal hardships, constitute forms of Andad among believers.
Some individuals blame religion or God due to failures or problems. This hostility is a psychological form of Andad rooted in weak faith.
True knowledge guides man towards monotheism. Knowledge leading to arrogance or ostentation deviates from the truth and results in Andad.
Religious knowledge that causes pride or showmanship deviates from monotheism and leads to associating partners. Genuine knowledge must serve servitude.
Repetition of undesirable behaviours, such as gossip or slander, normalises them psychologically. This process resembles a tight shoe gradually loosening with use, converting aberration into habit.
Just as repeated overeating becomes habitual, sins become ingrained in the psyche through repetition, resulting in psychological Andad.
Religious scholars such as Sheikh Ansari have exemplified avoidance of Andad through simplicity and refraining from personal use of religious funds, providing practical models.
Sincerity prevents the transformation of religious resources into tools for power or ostentation, thereby strengthening practical monotheism.
Repetition of the phrase "So do not set up partners with Allah while you know [better]" as a subtle remembrance keeps one distant from Andad and reinforces monotheistic self-awareness.
Being humble, kind, avoiding arrogance, and respecting others are qualities that distance one from Andad and embed practical monotheism in daily life.
The exegesis of Quran 2:22, by emphasising the prohibition of associating partners as a manifesto of monotheism, reveals the depth and comprehensiveness of monotheism against psychological and doctrinal deviations. Addressed universally to all humanity, it forbids all forms of setting equals alongside God, from opposition to Divine rulings, hostility, to equivalence. Knowledge of Divine blessings intensifies human responsibility to avoid Andad, and the scarcity of Andads mention in the Qur'an underscores its unreality. Divine blessings such as the earth and sky invite gratitude and servitude, while Andad may manifest in daily conduct, even among believers. The unity of knowledge and religion, sincerity, simplicity, and virtuous attributes provide practical strategies to avoid Andad and fortify monotheism. Repetitive monotheistic remembrance purifies the soul like a clear stream from the defilements of Andad. This exegesis, preserving all original content and adding semantic links, offers a scholarly and exalted discourse for educated audiences and serves as a foundation for advanced research in philosophy of religion, religious psychology, and Islamic ethics.
Under the supervision of Sadegh Khademi
