Verse 51 of Surah An-Nisa, like a lamp in darkness, illuminates the conduct of a group among the People of the Book who, instead of adhering to the truth of religion, have fallen into the snare of Jibt and Taghut. This verse, employing an eloquent and profound language, critiques religious and social deviations and invites the audience to contemplate the grave responsibility of religious scholars and their impact on the destiny of societies. In this treatise, through a deep examination of this verse and the analyses derived therefrom, an effort has been made to present its divine messages in a clear and coherent framework. This study not only elucidates Quranic concepts but also subjects the historical and social connections of these deviations to critical scrutiny, so that, like a mirror, it reveals the truth to the reader's eyes.
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا
Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut and say to those who disbelieve, These are more rightly guided than those who believe.
The phrase Have you not seen (Alam tara) in the Noble Quran is like a summons awakening the soul towards truth. This address, meaning Do you not see?, calls the addressee to profound contemplation of the conduct of a particular group. It is as though the Quran, with this expression, lifts the veil from the eyes and urges the reader to observe deviations with open eyes. This invitation is not solely directed to the Prophet Muhammad (peace be upon him) but compels every reader and thinker to reflect on social and religious realities. This address, like a blazing torch, illuminates the path to discovering truth and ignites a zeal for precise observation in the heart of the reader.
The phrase those who were given a portion of the Scripture (alladhina utu nasiban mina alkitab) refers to a group among the People of the Book who have received only a limited share of the knowledge of the divine scripture. Here, portion (nasib) signifies a restricted share, not a full and profound belief in the truth of the scripture. This group, found among Jews and Christians, due to their superficial knowledge of the Torah or the Gospel, consider themselves scholars; however, their lack of true faith leads them into deviation. This distinction between outward knowledge and inward faith is drawn like a clear line between truth and hypocrisy in this verse. It is as though the Quran, with this phrase, warns that knowledge without faith is like a castle without foundation that collapses before the storm of truth.
The noble verse exposes the great deviation of the People of the Book with the phrase they believe in Jibt and Taghut (yuminuna bil-jibt wal-taghoot). Instead of faith in Almighty God, this group invests their belief in Jibt and Taghut. Jibt refers to material manifestations such as wealth, power, or idols that in themselves become sources of pride and deviation. Taghut, however, denotes those individuals who, relying on these manifestations, engage in rebellion and tyranny, compelling others to obey them. This false faith is rooted in polytheism and a departure from monotheism, and like a thorn in the side of religion, wounds its truth.
Jibt and Taghut, like two sides of the same coin, complement one another. Jibt is the material instrument of deviation: such as wealth or idols that breed pride in the human heart. Taghut refers to individuals who, relying on these tools, rebel and impose their power over others like pharaohs or oppressive caliphs. These two concepts have appeared in various forms throughout the history of religions: sometimes as idol worship, sometimes as tyrannical monarchies, and sometimes as the intertwining of religion with material powers. This link, like a lethal poison, has led societies towards misguidance.
The People of the Book, who ought to be guardians of religious truth, are criticised in this verse for their belief in Jibt and Taghut. Instead of adherence to divine teachings, this group supports oppressive and materialistic regimes and utilises religion as a tool to justify power and wealth. This deviation has numerous examples in the history of Abrahamic religions. For instance, in ancient Egypt, the gods Amunstone idolswere worshipped by religious scholars and bolstered political authorities. This alliance, like a chain, shackled the truth of religion to the captivity of materialism.
The phrase and say to those who disbelieve, These are more rightly guided than those who believe (wa yaqooloona lilladhina kafaru haulai ahda mina alladhina amanu sabeelan) constitutes a striking critique of the conduct of the People of the Book. This group prefers disbelievers, who possess power and wealth, over true believers who are often devoid of material possessions. This preference stems from materialism and reveals a deviation from spiritual values. Believers, sincerely committed to Gods path, are deemed worthless by this group due to their lack of wealth and influence. This viewpoint, like a dagger to the heart of faith, wounds the truth of monotheism.
The connection between religion and power has manifested in three major forms throughout religious history: First, the coexistence of religion and governance, known as the two swords, where religious and political institutions exercise authority side by side. Second, the religious monarchy, in which religion itself becomes the ruler and wields power. Third, the state religion, wherein the government utilises religion as a tool to justify its dominion. All three models, like paths to an abyss, have led to religious deviation and corruption. In Christianity, for example, the Church once coexisted with political power, then became a religious monarchy, and ultimately resulted in secularism, which itself represented another form of preserving the material interests of religious institutions.
In the nineteenth century, the separation of religion from politics, or secularism, became prevalent in the West. Although ostensibly distancing religious institutions from political power, in practice, it preserved the wealth and influence of these institutions. Churches, while refraining from direct political involvement, maintained their properties and privileges and continued to receive state support. This model, like a mask over the face of religious corruption, concealed deviations in a new form and did not lead to fundamental reform.
Oppressive governments have imposed their rule over societies by relying on three elements: wealth (zar), military power (zur), and religious deception (tazweer). Wealth creates material dependency; power enforces obedience through threat and compulsion; and deception exploits religious knowledge to perpetuate injustice. Religious scholars, who possess a share of scripture, have sometimes used deception to justify and legitimise these oppressive regimes. This alliance, like a raging flood, has drowned the truth of religion and steered societies toward misguidance.
The preference of disbelievers over believers, raised in the discussed verse, originates from the dominance of material values over spiritual ones. Disbelievers, possessing wealth and power, are regarded by the People of the Book as more rightly guided, whereas believers, due to sincerity and lack of material resources, are despised. This perspective, like fire on the harvest of faith, burns the truth of religion and marginalises divine values.
Religious scholars who exploit their knowledge for deception lack genuine benevolence and engage only in hypocrisy and pretense. In contrast, disbelievers, possessing wealth and power, sometimes perform acts of outward charity due to material or social interests. This distinction reveals the depth of deviation among the deceitful, who are even incapable of true apparent good. It is as if hypocrisy, like a dark shadow, extinguishes the light of truth within them.
The people, through ignorance and acceptance of oppression, have contributed to the continuation of the domination of wealth, power, and deception. This ignorance is itself a form of betrayal that strengthens the oppressors. Passive acceptance of injustice, like ash on the fire of truth, diminishes its light. The Quran, emphasising the repudiation of oppression, indicates that victimhood in itself is not a virtue unless accompanied by goodness and truth. The ignorance of society provides fertile ground for the growth of oppression, empowering the wealthy and powerful and placing them in positions of authority.
To break free from the domination of wealth, power, and deception, social awakening is an undeniable necessity. The people, through awareness and resistance against injustice, can break the chains of captivity. This awakening, like a revitalising breeze, disperses the darkness of ignorance and paves the way for the realisation of justice and truth. The Quran, through this verse, not only critiques religious scholars but also calls the people to vigilance and responsibility.
Verse 51 of Surah An-Nisa, like a clear mirror, depicts the deviations of religious scholars and their alliance with Jibt and Taghut. This verse, by critiquing the preference of disbelievers over believers due to materialism, emphasises the necessity of sincerity and avoidance of hypocrisy. The history of religions bears witness to various models of the link between religion and power, all of which have resulted in deviation and corruption. Wealth, power, and deception, like three sides of a sinister triangle, have steered societies towards misguidance, while the ignorance of the people has perpetuated this corruption. This interpretation invites the audience to reflect upon their religious and social responsibility and, like a divine call, opens the path to truth and justice before them.
Supervised by Sadegh Khademi
