The verse 197 of Surah Al-Baqarah, like a brilliant gem within the Divine discourse, encompasses multifaceted dimensions of rulings, ethics, and teachings. This verse, by emphasising the obligation of Hajj, forbidding reprehensible behaviours, and inviting to piety, guides humanity towards spiritual and social perfection. In this treatise, through a profound and systematic approach, the jurisprudential, ethical, and social layers of this verse are elucidated. The present content, integrating expository lectures and scientific analyses, portrays the comprehensiveness of the Holy Quran and critiques cultural and scientific deviations. The structure of the text, with precise segmentation and utilisation of refined allegories, is organised to be clear, coherent, and engaging for erudite audiences.

Section One: The Comprehensiveness of the Holy Quran and Critique of Jurisprudential Approaches

The verse 197 of Surah Al-Baqarah encompasses, within various scopes, from jurisprudential rulings to ethical truths and Divine teachings. This comprehensiveness, like a clear flowing river, connects different semantic layers and indicates the multifaceted nature of the Holy Quran. Contrary to one-dimensional approaches, this verse places wisdom and knowledge alongside rulings and emphasises the interrelation between these elements.

The major part of the verse, instead of focusing on pure rulings, is directed towards criteria and truths. This emphasis indicates that teachings, like steadfast pillars, constitute the foundation of rulings. From an exegetical perspective, teachings are the soul of rulings and without them jurisprudence becomes a dry wood devoid of freshness or fruitfulness.

Religious knowledge has sometimes distanced itself from truths and criteria and fallen into one-dimensional approaches. This separation, like a detachment of the soul from the body, endangers the vitality of religion. Ancient religious scholars expressed rulings through the language of the infallible narrations, yet with the emergence of extremist textualist movements such as Akhbariyya, followed by rationalism neglecting criteria, religious knowledge became devoid of the Holy Quran. This critique emphasises the necessity of reform and a return to the comprehensiveness of the Quranic paradigm.

Akhbariyya, with excessive emphasis on the textual narrations, relegated the Holy Quran to the margins, while Usuli, concentrating on rationalism, overlooked criteria and underlying reasons. This duality, like two branches of a withered tree, deprived religious knowledge of dynamism. Reforming this path requires a return to the Holy Quran and the integration of reason and tradition.

Dry and spiritless religious knowledge, like a scorching wind, drives religion towards the abyss. The necessity of preserving religion demands that scholars, through reassessment of methodologies, move towards comprehensiveness and vitality.

Section Two: The Obligation of Hajj and Avoidance of Spectatorship

This phrase states the obligation of Hajj for those who are capable. Capability, as a key to entering this Divine duty, is a condition for its fulfilment. Hajj is not a recreational journey, but a purposeful and sublime act of worship.

Hajj, like a clear mirror, is intended for worship, not for viewing or amusement. This emphasis refers to the seriousness of the devotional act. In Mecca, all are pilgrims, whether resident (kif) or non-resident (Bd). This inclusiveness denotes equality in worship and negates any form of spectatorship.

In the ceremonies of Ashura, spectatorship has become more prevalent than mourning. This deviation, like a thorn in the foot of religious culture, has led to the exploitation of sacred occasions. Ashura is not a day for street-wandering or amusement, but a day for participation in the sorrow for Husayn.

Spectatorship is an improper style in mourning that results in ethical miseducation. From the perspective of religious sociology, active participation is fundamental, while spectatorship indicates cultural deviation. Even in sacred shrines, the presence of animals and reprehensible behaviours, like stains on the purity of these places, is inappropriate.

Section Three: Prohibition of Forbidden Acts During Hajj

This verse prohibits three categories of forbidden acts during Hajj: Rafath (carnal desires and lust), Fusq (disobedience and falsehood), and Jidl (contention and argumentation). These prohibitions, like a sturdy shield, preserve the security and tranquillity of Hajj.

Rafath refers to reprehensible and lustful matters. The pilgrim, upon entering Ihram, must distance himself from manifestations of nature and carnal desires. This avoidance, like cleansing the mirror of the heart, directs the individual towards Divine proximity.

Fusq denotes transgression against Divine obedience and falling into sins, including falsehood. This prohibition refers to religious discipline and social ethics, inviting the pilgrim to maintain honesty and purity.

Jidl is disputation that leads to quarrels and strife. This prohibition, like a soothing breeze, calls for preservation of peace and concentration on worship during the days of Hajj.

Prohibiting these three forbidden acts guarantees the security and tranquillity of Hajj. This discipline, like the pillars of a grand structure, maintains social and spiritual order in this Divine duty.

Section Four: Critique of Cultural Deviations in Mourning Rituals

In the past, the mourning ceremonies of Husayn were sometimes accompanied by bullying and brandishing weapons. Lengthy processions and heavy symbols were used not for mourning but for demonstrating power. These deviations, like a dark shadow, had fallen upon the sanctity of Ashura.

With the rise of literacy and awareness, society has distanced itself from these deviations. This advancement, like a radiant sun, has illuminated religious culture and directed it towards participation and etiquette.

The presence of animals in sacred shrines and spectatorship in mourning are signs of religious indecorum. These behaviours, like stains on purity, are unworthy of holy places.

Section Five: Goodness, Piety, and Foresight

This verse highlights the value of good deeds. Goodness, like a brilliant gem, is under Divine knowledge, whereas evil, like a worthless shadow, lies outside the sphere of value.

Idleness, like a contagious disease, threatens religious knowledge. Scholars must be diligent and avoid religious coffeehouses, which are centres of idleness. Work, like a charger for the soul, produces energy and frees the human from fatigue and boredom.

Tazawwadu (take provision) calls for foresight and qualitative preparation. Piety, like a lasting capital, is connected to the human soul, unlike transient material wealth.

This narration, like a guiding lamp, teaches balance between the world and the Hereafter.

Ulul-Albab are wise individuals possessing independent intellect. Piety is the defined capital of the human spirit, and health is a prerequisite for felicity.

Section Six: Islamic Lifestyle and Critique of Consumer Culture

A cooked breakfast, like fuel for the body, is essential for health. Improper nutrition, like a poison in society, destroys culture and health.

This narration teaches moderation in nutrition and warns against excess.

Advice should be directed to oneself, not others. Propagandistic advice, like an empty voice, is far from sincerity. Religious scholars must advise themselves to remain safe from hardness of heart.

The exegesis of verse 197 of Surah Al-Baqarah, like an opened gate towards Divine teachings, invites humans to reflect upon rulings, ethics, and teachings. This verse, emphasising the obligation of Hajj, prohibition of forbidden acts, and invitation to piety, indicates the path of felicity. The critique of cultural deviations, from spectatorship in mourning to idleness in religious knowledge, stresses the necessity of reform and return to the comprehensiveness of the Holy Quran. Piety, as an eternal capital, and good deeds, as a vital force, guide humans towards perfection. This exegesis provides a scientific and comprehensive paradigm for understanding the Holy Quran and reforming religious culture.