Verse 171 of Surah Al-Baqarah, as part of a series of verses elucidating the obstacles to human guidance, portrays the state of disbelievers and their incapacity to perceive divine truth through a novel and allegorical approach. Employing the simile of a shepherd and a flock, this verse, akin to a profound painting, exhibits the absence of rationality and perception in the face of divine invitation. Unlike the preceding verses (169 and 170), which generally address the influence of Satan and blind imitation, verse 171 adopts a specific and allegorical method, likening the disbelievers to senseless sheep and the Prophet to a shepherd who can only communicate with them through supplication, calling, and bleating. This interpretation, with a scientific and systematic outlook, extracts and explicates each point presented, rendering the verse in an elevated style befitting specialised academic audiences.
وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ
Translation: And the example of those who disbelieve is like the one who calls out to that which hears nothing except supplication and calling; they are deaf, mute, and blind, so they do not understand.
Verses 169 to 171 of Surah Al-Baqarah, which elucidate human resistance to divine guidance from epistemological and ethical perspectives, impart a discouraging effect upon the reader. However, verse 171 is distinct from the two preceding verses (169 and 170). The earlier verses adopt a general and content-based approach, addressing Satans influence and blind imitation of forefathers, whereas verse 171 employs a particular and allegorical approach, likening disbelievers to sheep and the Prophet to a shepherd. This distinction reflects a difference in mode of presentation (content versus allegory).
Analysis: This structure refers to the profound rhetorical depth of the Holy Quran. Allegory functions as a bridge that renders complex concepts comprehensible to audiences with limited perception. This verse, through allegory, delves into the psychological and epistemological complexities of humans confronting divine guidance.
The trilogy of these verses, by expounding on human incapacity to comprehend truth and resistance to guidance, possess epistemological and ethical gravity and peril. Verse 171, through the allegory of the lowly shepherd and sheep, portrays this incapacity more tangibly, resembling a mirror reflecting the depth of human misguidance.
Analysis: This attribute indicates a fundamental challenge of guidance in Islamic philosophy. Humans, due to cognitive limitations and inclinations towards egoism, frequently resist truth. The simple allegory highlights these limitations in a manner accessible to both general and specialised audiences.
Verse 171 of Surah Al-Baqarah, with an allegorical approach, explicates the condition of disbelievers and their inability to comprehend divine truth. Compared with the preceding verses, it employs the allegory of the shepherd and flock to vividly and profoundly depict human cognitive limitations. The structural distinction of this verse and the choice of a humble allegory demonstrate the Qurans rhetorical and epistemological profundity.
In logic, when discourse is with knowledgeable audiences, content-based discussion suffices; however, when confronted with incapable or backward audiences, allegory becomes necessary. Verse 171 employs the allegory of the shepherd and sheep, likening disbelievers to senseless beings and the Prophet to a shepherd who can only communicate through supplication and calling.
Analysis: This view relates to the principles of Quranic rhetoric. Allegory acts as a key unlocking the comprehension barrier of incapable audiences. Here, the allegory of the shepherd and flock indicates the cognitive incapacity of disbelievers and the Prophets relentless effort for their guidance.
The Holy Quran in this verse employs the simplest conceivable allegory the shepherd and sheep. This choice reflects the depth of disbelievers inability to grasp truth and the necessity of lowering divine discourse to the level of supplication and calling, as if the divine message were revealed to this group in the simplest possible form.
Analysis: This allegory refers to the concept of tanzil in Islamic mysticism, whereby divine truth is revealed at a lower level for the audiences comprehension. The choice of sheep, as beings with limited perception, vividly portrays the epistemic incapacity of disbelievers.
In the allegory, "al-ladh yaniqu" (the shepherd who bleats) is presented as the agent, and "bim l yasmau ill du'an wa nid'an" (the flock) as the object. This structure positions the shepherd (Prophet) as active and the flock (disbelievers) as passive, as if the Prophet is like the sun radiating the light of guidance, yet the flock remains trapped in the darkness of incomprehension.
Analysis: This structure underscores the Prophets active role in guidance and the disbelievers passivity towards divine invitation. In prophethood philosophy, the Prophet, as the intermediary of divine grace, actively presents guidance, but success depends on the audiences disposition.
The flock (disbelievers) can only hear "supplication and calling" and are incapable of grasping profound content. This limitation does not signify a physical defect such as deafness or muteness, but rather a
