The verse 168 of Surah Al-Baqarah, like a radiant gem in the divine discourse, calls upon all humans with a universal address, inviting them to benefit from the bounties of the Earth within a legal and ethical framework. This verse, alongside verse 172 of the same surah, presents two distinct addresses: one to all of mankind (Nas), and the other to the specific believers. These two verses, with unmatched finesse, present the principles of consumption, gratitude, and abstention from satanic whispers in a refined and systematic manner. In this paper, we will explore the jurisprudential, ethical, philosophical, and literary dimensions of these verses, offering a comprehensive and cohesive interpretation through the integration of the content of the lectures and academic analyses.
Verse 168 of Surah Al-Baqarah, addressed to all of mankind with the phrase Ya Ayyuha An-Nas, calls upon all humans, irrespective of their religion and belief, to consume what is on the Earth. This sets forth a universal framework for benefiting from the blessings of the Earth. In contrast, verse 172 addresses the believers specifically with the phrase Ya Ayyuha Al-Ladhina Amanu and emphasizes gratitude for Gods blessings. This distinction, like two branches of a robust tree, reflects the Qurans educational system that encompasses both the general human populace and the specific group of believers.
Key Point: The address Nas in verse 168 transforms the verse into a universal message, particularly significant for intercultural and interfaith studies, whereas the address to Believers in verse 172 emphasizes the special and devotional relationship with God.
The use of the word Amanu in its present tense, as opposed to the nominal form Muminun, indicates the temporary and gradual nature of the faith of the audience in verse 172. This suggests that the audience of this verse is at an intermediate stage of faith, not at the high level of the truly devout (Muttaqin). The suspension of the ruling with the phrase In Kuntum Iyyahu Tabudun further implies that their faith is still in the process of solidification and is conditioned upon sincere worship.
Key Point: The present form of Amanu in verse 172, from a linguistic perspective, points to the dynamic nature of faith, which can serve as a basis for analyzing the stages of faith in theological and philosophical studies.
Ya Ayyuha An-Nas, Kulu Mimma Fi Al-Ard Halalan Tayiban, Wa La Tattabiu Khutuwat Ash-Shaytan, Innahu Lakum Aduwwun Mubin.
O mankind, eat of what is on the earth, that which is lawful and good, and do not follow the footsteps of Satan; indeed, he is to you a clear enemy.
Verse 168, with the phrases Halalan Tayiban, combines both the legal and ethical aspects of consumption. Halal refers to adhering to legal frameworks in consumption, while Tayib signifies purity, freshness, and the wholesomeness of the blessings. These two qualifications guide consumption in a balanced and spiritual direction, like the wings of a celestial bird.
Ya Ayyuha Al-Ladhina Amanu, Kulu Min Tayyibat Ma Razaqnakum, Wa Shukru Li Allah, In Kuntum Iyyahu Tabudun.
O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is Him that you worship.
Verse 172 emphasizes the divine origin of blessings and the necessity of gratitude. The absence of Halal in this verse indicates that the audience of the believers implicitly follows the legal framework, and the focus of the verse is on the devotional relationship and gratitude.
Key Point: The distinction between Halalan Tayiban and Tayyibat Ma Razaqnakum reflects the focus of verse 168 on legal and ethical frameworks for the general public, and the focus of verse 172 on the devotional relationship between the believers and God.
The expression of verse 168 shines like a bright star in the sky of literature, surpassing notable human literary works such as the Mu'allaqat, the Maqamat of Hariri, and the Maqamat of Hamdani. This superiority is evident not only in the eloquence and rhetoric of the words but also in the depth of meaning, the structure of speech, and systematic thinking. The Quran was revealed at a time when eloquence and rhetoric were at their peak, yet with its unparalleled expression, it overshadowed literary competitors.
Key Point: The expression of the Quran in verse 168, with a combination of simplicity and depth, invites reflection on the concepts of Halal, Tayib, and abstaining from Satan. From a literary perspective, due to its universality and timeless nature, it is incomparable to any human work.
Religious studies, despite its rich intellectual content, lacks the necessary research tools to perform a comparative analysis of Quranic expression with human literary works. If such tools were available, the superiority of the Quran in eloquence, rhetoric, and meaning could be scientifically proven. This limitation, like a shadow over the sun of knowledge, hinders deeper exploration in this area.
The audience of verse 168 (Nas) and verse 172 (Amanu) are positioned at a lower stage because the command Kulu (eat) signifies a basic level of understanding and practice. People at the higher stage, such as the Muttaqin (the truly devout), do not require such commands because they automatically act in the right way.
Key Point: The distinction between the levels of humanity in the Quran highlights the gradual educational system that extends from the lower level (Nas) to the higher level (Muttaqin).
The word Kulu in these verses goes beyond simple eating and refers to the appropriation, use, and benefit from the resources of the Earth. The absence of Ishrabu (drink) alongside Kulu indicates that this concept is generalized to all forms of consumption, from food to economic and social utilization.
The phrase Mimma Fi Al-Ard indicates a discrimination, meaning only a part of the resources of the Earth is allowed for human benefit. This limitation, like a precise line on an expansive map, prevents excessive exploitation and invites sustainable consumption.
Key Point: The phrase Mimma Fi Al-Ard, from an ecological perspective, serves as a basis for sustainable consumption and the avoidance of over-exploitation, aligning with contemporary environmental challenges.
The concept of Tayib in verse 168, like a refreshing breeze, refers to freshness, cleanliness, and health in consumption. Consuming stale food or hoarded goods leads to a reduction in the lifespan and health of both body and soul. In contrast, consuming fresh and pure products, like clear water, enhances vitality and energy.
Unnecessary hoarding of food, gold, and wealth, like a heavy burden on human shoulders, is in conflict with the spirit of verse 168, which calls for balanced consumption. This behavior stems from greed and fear of scarcity, distancing itself from the concept of Tayib.
Key Point: Unnecessary hoarding, from a sociological perspective, leads to economic inequality and wastefulness, which are incompatible with the principles of social justice in Islam.
The way to avoid stale consumption is through buying and consuming in moderation, with an emphasis on health and purity in consumption. This approach, like a smooth path in a blooming meadow, invites one to simple living and abstinence from greed.
Verse 168 of Surah Al-Baqarah, like a luminous lamp on the path of guidance, with its universal address to all of mankind, invites consumption of Halal and Tayib and abstention from satanic whispers. Comparing this verse with verse 172 reveals the differences in the audience, restrictions, and objectives. The Quranic expression, with its unparalleled eloquence and rhetoric, transcends human literary works such as the Mu'allaqat and Maqamat of Hariri and can only be understood as divine revelation. Practically, this verse invites balanced consumption, freshness, and the avoidance of greed, which could form the foundation for contemporary environmental, economic, and social ethics. Analyzing this verse requires an interdisciplinary approach that encompasses literary studies, linguistics, psychology, and sociology.
Supervised by: Sadegh Khademi
