This writing is a profound and in-depth reflection on the meanings and concepts of verse 56 of Surah Al-Imran, which, through a critical and ethical perspective, elucidates the relationship between monotheism, hypocrisy, and social responsibility. Inspired by the lectures of religious scholars, this work examines the divine teachings to the Holy Prophet (peace be upon him) and, by utilising historical and social examples, highlights the necessity of moral reform and avoidance of compromise with oppression. The present text is composed in an eloquent and dignified language, crafted so as to precisely convey the Quranic meanings while inviting the reader to reflect upon social and ethical conduct.
God in the Holy Quran addresses the Noble Prophet (peace be upon him) with the explicit command "Qul" (Say), guiding him to convey the message of monotheism and abstention from polytheism. This instruction testifies to the Prophets complete dependence on divine revelation, as stated in another verse:
وَمَا يَنْطِقُ عَنِ الْهَوَىٰ ۖ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ (An-Najm: 3-4)
"And he does not speak from his own desire. It is nothing but revelation revealed."
This dependence safeguards the Prophet from any form of arbitrariness and directs him towards guidance.
Although the Prophet is an exalted human endowed with inner purity, without divine guidance, he is like other humans devoid of knowledge of the unseen. This attribute corresponds with the verse:
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ (Al-Kahf: 110)
"Say: I am but a human being like you."
God, as the teacher of the Prophet, guides him to utter words that firmly establish monotheism against polytheism and disbelief.
قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ ۚ قُلْ لَا أَتَّبِعُ أَهْوَاءَكُمْ ۖ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ الْمُهْتَدِينَ
Say: I have been forbidden to worship those whom you call upon besides God. Say: I do not follow your desires, lest I should go astray and not be among the guided.
This verse explicitly prohibits the Prophet from worshipping others besides God and invites him to declare independence from the desires of the disbelievers. The addressees of this verse are the disbelievers who worship false deities instead of God, as indicated in another verse:
وَمَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ (Az-Zumar: 3)
"And we do not worship them except to bring us nearer to God."
The verse in question forbids the Prophet from worshipping those who invoke others besides God. This prohibition centres on devotional monotheism, emphasised in the verse:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (Al-Fatiha: 5)
"You alone we worship, and You alone we ask for help."
Worship here signifies not only the veneration of idols but also any form of undue respect or excessive regard for disbelievers and their deities.
Key Point: In the Holy Quran, worship extends beyond mere outward veneration and encompasses any exaltation or undue importance accorded to entities other than God, especially disbelievers and oppressors. This meaning invites humans to maintain spiritual independence from false desires.
The use of the phrase "الَّذِينَ تَدْعُونَ" instead of "ما تَدْعُونَ" in the verse emphasises the human addressees (disbelievers). The second-person plural verb "تَدْعُونَ" establishes a direct and unmediated address, underscoring the presence of the disbelievers in the discourse. This linguistic choice aligns with the Quranic direct style of address, as in the verse:
يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ (Al-Baqarah: 21)
"O mankind, worship your Lord."
This style prompts the audience to reflection.
This section, by elucidating the divine instruction to the Prophet and his role as the Messenger of revelation, emphasised the Prophets dependence on divine guidance and his prohibition from worshipping others besides God. Verse 56 of Surah Al-Imran, in explicit language, places devotional monotheism against polytheism and disbelief, and through precise diction, conveys its message directly and powerfully to its audience.
One notable point of the verse is the expansion of the concept of worship to include respect or undue regard for disbelievers and idolaters. This interpretation accords with the verse:
اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ (At-Tawbah: 31)
"They have taken their scholars and monks as lords besides God."
Respect for disbelievers or oppressors implies valuing their false deities, which constitutes a subtle form of polytheism.
This viewpoint regards respect for idolaters as twofold: both towards the idolater himself (as a human deity) and his idol (as a material deity). This duality reinforces hypocrisy within society, as indicated in the verse:
وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ (Al-Hajj: 11)
"And of mankind is he who worships God on the edge."
Key Point: Respect for oppressors or idolaters is itself a form of worship of oppression or idols, which distances man from monotheism and leads to hypocrisy.
Hypocrisy in society has roots in the long history of tyranny and despotism. Religious scholars explain that this blind struggle and unquestioning obedience to tyrannical rulers habituate people to acceptance of oppression and deter protest. This condition aligns with the verse:
إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ (Al-Qasas: 4)
"Indeed, Pharaoh exalted himself in the land."
Pharaonic oppression is identified as the source of corruption. Instead of resisting oppression, people have become accustomed to submission and compromise, akin to dead fish drifting aimlessly in the river of hypocrisy.
This habit is so entrenched that even the presence of millions in protests fails to yield results due to fear and habituation to obedience. This fear relates to the verse:
وَخَشُوا النَّاسَ كَخَشْيَةِ اللَّهِ (Al-Maidah: 44)
"And they feared the people as they fear God."
Fear of others besides God is deemed blameworthy.
The lectures refer to examples of compromise with oppression. For instance, the custom of gifting yoghurt and greens to political figures to gain their support signifies hypocrisy and acceptance of forceful dominance. This behaviour aligns with the verse:
وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا (Al-Baqarah: 41)
"And do not sell My signs for a small price."
This condemns bribery and compromise.
Another example involves a session in Gisha where a political figure arrogantly made baseless claims. Resistance to this arrogance, which resulted in exemption from service, corresponds with the verse:
وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ (Al-Munafiqun: 8)
"And for God is the honour and for His Messenger."
This attributes honour to the believers.
Furthermore, the story of habituating people to morning handshakes or compulsory delays indicates institutionalised blind obedience. This example connects to the verse:
وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ (Al-Anam: 66)
"And your people denied it while it was the truth."
Denial of truth is a consequence of habituation.
Key Point: The habit of obeying oppressors acts like an invisible chain that restrains people from protest and reforms, thus institutionalising hypocrisy within society.
