of Nokounam, (Session 1159)
The Srah al-Anm, one of the Meccan chapters of the Holy Qur'an, centres on the themes of Tawhid (Divine Oneness), the critique of polytheism and disbelief, and the examination of oppression as one of the most significant obstacles to salvation. This chapter invites humanity to ponder their theological and ethical responsibilities with profound and deep discourse. It elucidates the challenges facing mankind in recognising Divine Unity and, by emphasising the denial of Divine signs as a great injustice, clarifies the pathways towards salvation. This treatise, relying upon the scholarly religious lectures, undertakes a re-examination and exposition of the verses of this Srah, linking them with similar themes in Srah l Imrn. The objective is to present a comprehensive and coherent analysis of the concepts of Tawhid, oppression, polytheism, and disbelief, guiding the reader towards a deeper understanding of the Divine Word with clarity and gravity.
Tawhid, as the foundational pillar of faith, is introduced in the Holy Qur'an as the axis of belief. Opposed to this Divine Unity are disbelief and polytheism, which constitute the two principal impediments. Disbelief entails the denial of Divine truth, while polytheism involves assigning partners to God; both are severely condemned in Srah al-Anm. Amid these, oppression is presented as a more profound and pervasive category. Oppression, frequently addressed in multiple Qur'anic verses, manifests not only in the denial of Divine revelations but also in injustice towards fellow human beings.
One of the most explicit examples of oppression in the Holy Qur'an is the denial of Divine signs. This denial, explicitly addressed in Srah al-Anm, includes rejecting revelation, the mission of the Prophets, and the heavenly scriptures such as the Torah, Psalms, and Qur'an. This injustice not only harms the Divine essence but also injures humanity itself, as it deprives humans of Divine guidance.
وَمَن أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِ ۗ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
(Srah al-Anm: 21)
Translation: And who is more unjust than one who invents a lie against God or denies His signs? Indeed, the oppressors shall not succeed.
This verse explicitly considers the denial of Divine signs as a great injustice that deprives mankind of salvation. Denial, whether by slandering God with falsehood or rejecting revelation, deprives the heart of guidance's light. This concept is reiterated in Srah l Imrn, where the denial of signs by the People of the Book is highlighted (Verse 112).
An important question posed in these lectures concerns the contrast between oppression of God and the Prophet and oppression of the poor and needy. Why is oppression of God, who is immune to all harm, considered graver than injustice towards the helpless? The poor and needy, who lack the means to redress harm, are more vulnerable to oppression. This question invites reflection on social justice and human responsibility towards fellow beings. Oppression of the poor casts a heavy shadow that plunges their lives into darkness, whereas denial of God ultimately harms the human soul itself.
The Holy Qur'an, emphasising God's grandeur and self-sufficiency, declares that denial and rejection have no effect upon the Divine essence. This self-sufficiency, mentioned in multiple verses such as Srah Luqmn (Verse 26) and l Imrn (Verse 97), indicates God's magnificence, who is immune to any deficiency or harm. The lectures use the colloquial expression solid and unshakable like a mountain to illustrate that God, as a firm mountain, remains unaffected by human denial. This perspective invites humans to contemplate the self-inflicted nature of their harm.
An intriguing critical question raised is whether the Qur'anic emphasis on oppression of God and the Prophet could be misconstrued as an unhealthy teaching, since any powerful being might claim such oppression. This question challenges literalist interpretations and underscores the necessity of profound comprehension and reflection on Qur'anic meanings. In Srah l Imrn (Verse 7), the Qur'an warns against erroneous interpretations of ambiguous verses and stresses the need for deep contemplation.
Oppression in the Holy Qur'an manifests mainly in two forms: false accusation against God and denial of Divine signs. Both, explicitly mentioned in Verse 21 of Srah al-Anm, relate to God and the Prophet. False accusation means attributing lies to the Divine essence, while denial refers to rejecting revelation and Prophethood. Both divert humanity from the path of guidance. This notion is also underscored in Srah l Imrn (Verse 94), where false accusations against God are condemned.
The Holy Qur'an explicitly states that oppressors will not attain success. This failure to prosper, mentioned in Verse 21 of Srah al-Anm, pertains to the Hereafter rather than this worldly life. Although oppressors may possess power and wealth in this world, they will ultimately be deprived of eternal felicity. This concept is reiterated in Srah l Imrn (Verse 57), emphasising the punishment of oppressors in the Hereafter.
One of the striking scenes in the Holy Qur'an is the assembly of all humanity on the Day of Resurrection and the questioning of the polytheists about their alleged associates. This scene, portrayed in Verse 22 of Srah al-Anm, exposes the futility of polytheism and the false claims of idolaters.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ ٱلَّذِينَ كُنتُمْ تَزْعُمُونَ
(Srah al-Anm: 22)
Translation: And the Day We shall gather them all together, then We shall say to those who associated others [with God]: "Where are your partners whom you used to claim?"
This verse clearly challenges the polytheists regarding their false assertions. The associates, whom the polytheists believed to draw them near to God, are absent on the Day of Resurrection, thus revealing the futility of polytheism. This concept is also emphasised in Srah l Imrn (Verse 25) regarding the Day of Reckoning.
The polytheists, under the misconception that they worshipped idols to draw nearer to God, are criticised in the Holy Qur'an (Srah Az-Zumar: 3). The lectures regard the use of the Qur'an or objects as talismans to be akin to this polytheism, since such acts reduce the Qur'an from being understood and enacted to a mere physical charm.
The use of the Holy Qur'an as a talisman or amuletsuch as hanging it in a vehicle or placing money between its pagesis strongly criticised in the lectures. This practice reduces the Divine Word to a material object, which constitutes polytheism. In Srah l Imrn (Verse 78), the distortion of God's Word is condemned, and the necessity of understanding and practising the Qur'an is emphas
