of Nokounam Session 1239
Verse 136 of Surah Al-Anm, like a clear mirror, unveils the behaviour of the polytheists and critically examines their erroneous judgment in allocating resources between God and idols. This verse not only condemns polytheism as a darkness that obscures the light of monotheism, but also challenges financial abuses carried out under the guise of religion. The present discourse, through contemplation on this verse and profound analyses, explores the dimensions of polytheism, unjust distribution of resources, and financial deviations within religious systems. The objective is to reflect the concepts of this verse in a clear and dignified language so that, like a pure spring, it quenches the readers mind and calls them to reflect on justice and monotheism.
And they assign to Allah from what He produces of the tillage and the cattle a share, and they say, This is for Allah, according to their claim, and This is for our partners. But what is for their partners does not reach Allah, while what is for Allahthis reaches their partners. Evil is that which they judge!
وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُو يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۘ سَاءَ مَا يَحْكُمُونَ
The polytheists, reflected in this verse, are those who divided their labours producefrom tillage and cattleinto two portions: one for God and one for the idols. At first glance, this division might seem well-intentioned; however, the Holy Quran challenges this behaviour with the phrase according to their claim (بِزَعْمِهِمْ), implying that this division does not stem from true knowledge but from a delusion harbouring polytheism within. The polytheists believed that idols acted as intermediaries between humans and God, bringing them closer to their Lord. This belief, akin to a broken bridge, neither reaches the destination nor guides correctly.
The verse clearly demonstrates that, in practice, the polytheists prioritised the idols over God. When the portion allocated to the idols was insufficient, they would augment it from Gods share, but if Gods share was inadequate, they would not decrease the idols portion. This conduct, like a fire hidden beneath embers, reveals the polytheists practical hypocrisy. They directed resources towards idolatry under the pretext of the idols and their guardians needs, relegating GodWho is utterly self-sufficientto a lower status.
The phrase Evil is that which they judge! at the end of the verse, like a sharp sword, severs the polytheists misguided judgment. This judgment is condemned not only due to polytheism but also because of its inherent injustice. By allocating resources to idols, the polytheists deviated from monotheistic justice and paved the way for financial exploitation. Their behaviour resembles a tree bearing rotten fruitoutwardly appealing but inwardly corrupt.
The conduct of the polytheists in resource allocation between God and idols bears a striking resemblance to some religious systems throughout history. In certain systems, resources are collected in the name of God and the Prophet but, instead of being justly distributed among the needy, they accumulate for the benefit of a religious aristocracy. This behaviour is like a river that begins pure but becomes muddy and corrupted along its course.
Khums and zakat, legislated in the Holy Quran to support the needy and the poor, sometimes become instruments for wealth accumulation within religious systems. The Quran states in another verse: And those who hoard gold and silver and do not spend it in the way of Allahgive them tidings of a painful punishment! (At-Tawbah 9:34). This verse serves as a warning condemning wealth accumulation in the name of religion. In some cases, collected khums does not reach the poor but sinks into the abyss of religious aristocracy, depriving the needy of their rightful share.
One of the deviations in religious systems is discrimination in the distribution of khums and zakat. In some traditions, khums is designated for sayyids and zakat for non-sayyids, whereas the Quran states: Indeed, alms are only for the poor and the needy. (At-Tawbah 9:60). This verse, like a shining torch, emphasises that resources must be allocated to the needy without discrimination. Differentiating between sayyids and non-sayyids erects a barrier that separates justice from the needy.
Religious aristocracy, sometimes formed in the name of God and the Prophet, withholds resources from the poor and leads to wealth accumulation in the hands of a select group. The Quran states: Do not consume one anothers wealth unjustly. (An-Nis 4:29). This verse, like a mirror, condemns misuse of wealth in the name of religion. Accumulating wealth under the pretext of religion not only diverges from justice but also conceals latent shirk.
In some religious systems, funds collected in the name of God or the Prophet are channelled not to the poor but to the pockets of elites and the wealthy. The Quran states: So that it will not be a wealth among the rich among you. (Al-Hashr 59:7). This verse serves as a warning condemning the concentration of wealth within a specific group. In many instances, khums and zakat funds, instead of reaching the poor, are accumulated in personal accounts or spent on non-essential matters.
The polytheists believed that idols, as mediators, brought them closer to God. This belief is refuted by the verse: And We are not [their] supporters. (Az-Zumar 39:3). This verse acts like a cold wind dispersing the illusion of mediation. Similarly, some religious systems justify wealth accumulation by claiming mediation, whereas resources should be directly distributed to the needy.
Some analyses claim that the Holy Quran contains numerous flaws. This claim is like a stone cast into clear water to disturb its calm. However, the Quran itself states: Do they not then reflect on the Quran? (Muhammad 47:24). This verse invites the reader to contemplation and reflection to distinguish truth from illusion. The critiques presented are not from denial but aim to stimulate thought and reflection on divine verses.
The polytheists, by assigning a share to God and idols, believed they acted justly. However, the Quran condemns this judgment with Evil is that which they judge! Shirk is like a shadow that conceals the light of truth. Allocating resources to idols not only violates justice but also undermines monotheism. The Qurans response is like a beacon illuminating this darkness.
Verse 136 of Surah Al-Anm, like a clear mirror, critiques the polytheists behaviour in resource allocation between God and idols. This verse condemns not only shirk but also financial deviations committed under the name of religion. The comparison between the polytheists conduct and some religious systems reveals that wealth accumulation in the name of God and the Prophet, discrimination in resource distribution, and religious aristocracy all diverge from monotheistic justice. This discourse, through reflection on this verse, invites the reader to reconsider the concepts of justice and monotheism, so that, like a clear river, they may flow towards the truth.
Under the Supervision of Sadegh Khademi
