of Nokounam, (Session 1072)
Verses 31 and 32 of Surah Al-Ma'idah from the Holy Quran present a profound narrative of the story of Qabil and Habil (Cain and Abel) alongside the Divine law regarding the sanctity of murder and the value of preserving human life. These verses, expressed with profound wisdom, teach the burial of Habils corpse by a crow and explore the ensuing ethical and theological reflections. Subsequently, a Divine statute is established elucidating the immeasurable worth of human life. This treatise endeavours, with eloquent language and a coherent structure, to convey the meanings and messages of these verses within a scholarly and spiritual framework. Employing allegories and literary allusions, the interpretation aspires to both guide deep reflection and forge a connection between Quranic wisdom and human existence.
The story of Qabil and Habil, which begins in the preceding verses of Surah Al-Ma'idah, refers to one of the most ancient human events: the murder of a person by another. This event, delicately and sagaciously narrated in the Quranic text, not only censures the sin of killing but also alludes to humanitys incapacity to confront the consequences of its deeds. After committing the murder of Habil, Qabil faces a formidable question: how can such a dreadful act be concealed from sight? This question, ostensibly aimed at hiding the corpse, in reality points to humanitys endeavour to evade responsibility for sin and to confront the truth.
"Then Allah sent a crow searching in the earth to show him how to hide the disgrace of his brother. He said: Woe unto me! Am I not even able to be like this crow and hide the disgrace of my brother? So he became of the regretful." (Quran, Surah Al-Maidah, 5:31)
This verse narrates the boundless grace of God Who, even after sin, does not abandon man to his own devices. The crow, seemingly a simple and insignificant creature, becomes an instrument of instruction. Its searching the earth not only offers a practical solution for burial but also acts as a mirror reflecting human ignorance and pride. This metaphor, like a beacon in darkness, guides humanity toward humility and contemplation of Divine wisdom.
One of the profound lessons in this narrative is the critique of human arrogance. Man, who considers himself the noblest of creatures, is powerless in regard to a simple act such as burial. Meanwhile, animals such as the crow, dog, cat, and ant, with their innate and instinctual knowledge, seemingly surpass humans. This knowledge, stemming from Divine wisdom, requires no teaching and shines like a jewel in the creation of animals. The example of the detective dog, mentioned in the lecture, illustrates the instinctive superiority of animals in certain matters. The dog, guided by instinct, shows the way to detectives, acting as a commander who leads humans toward their goal.
After observing the crows action, Qabil admits his impotence and says: Woe unto me! Am I not even able to be like this crow? This confession marks a moment of humility in which human pride is broken. His regret, manifested in the phrase So he became of the regretful, is the outcome of reflection on sin and comparison with the crow. Though belated, this remorse indicates the human capacity to return to the truth. However, the lecture stresses that this remorse came after some time, during which the commanding self prevailed over Qabil. This point refers to the psychology of sin: at the moment of sinning, a person is ensnared by desire and pride, and only after the storm subsides does reflection and remorse emerge.
The first section of this interpretation addressed the story of the crows teaching of Habils burial and its verbal and ethical messages. This narrative illustrates Divine wisdom in guiding humanity even after sin and invites humans to humility by critiquing their arrogance. The crow, like a torch in the dark, shows Qabil the way and guides him toward remorse. By emphasising human ignorance in the face of Divine wisdom and the instinctual knowledge of animals, this section prepares the ground for the subsequent section concerning the Divine law on murder and the revival of human life.
"Therefore We decreed for the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land it is as if he had slain mankind entirely. And whoever saves one it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors." (Quran, Surah Al-Maidah, 5:32)
This verse, with an expression as lofty as the heavens, elucidates the immeasurable value of human life. The killing of one person is equivalent to the killing of all humanity, for this act not only ends the life of one individual but endangers the security, hope, and order of society. Conversely, the saving of one life is akin to saving all mankind, for this act restores life, security, and hope to the community.
The concept of corruption on earth in this verse refers to unlawful killing as an act destructive to social order. However, the lecture critically highlights the misuse of this concept in some contexts. The wrongful application of the title corruptor on earth to justify killing or suppression is inconsistent with Divine justice. This critique stresses the necessity of precision in the employment of religious concepts and avoiding their distortion for unethical aims. Furthermore, slogans justifying murder with promises of paradise are likened to daggers plunged into the body of religious truth and stand far from Divine wisdom.
The lecture employs a beautiful metaphor to explain the impact of individual behaviour on society: insulting one person is as if insulting all, and greeting one person is as if greeting all. This principle refers to the profound link between individual conduct and social culture. Just as the killing of one person deprives society of security, the saving of one person restores hope and life. This metaphor is like a ripple produced by a small stone thrown into water, spreading across the entire lake.
The word transgressors (lamusrifn) in verse 32 refers to the excessiveness of the Children of Israel after receiving Divine guidance. This excess implies the wastefulness of Divine blessings, including the prophets and laws. The lecture attributes this wastefulness to human disobedience and pride, which stand like a dam against the river of Divine guidance. Man, with his free will, can choose the path of felicity or misery, and this choice intensifies his responsibility before God and society.
The second section of this interpretation addressed the Divine law on the sanctity of murder and the value of reviving human life. Verse 32 of Surah Al-Maidah, expressed with sagacity, equates the killing of one person with killing all, and the saving of one person with saving all. This principle emphasises the priceless value of human life and the societal impact of individual conduct. The critique of the misuse of religious concepts and the emphasis on humility before Divine guidance constitute additional messages inviting humans to piety and social responsibility.
One of the main themes of the lecture is the critique of human arrogance and ignorance. Man, who considers himself the pinnacle of knowledge, is powerless against the instinctual wisdom of animals and Divine guidance. This incapacity is evident not only in the story of Qabil but also in the daily life of humanity. The example of the detective dog, mentioned in the text, demonstrates the truth that animals, with their innate knowledge, sometimes surpass humans. This critique is like a mirror reflecting human arrogance back upon itself and inviting humility.
The lecture points to the potential transformation of animals instinctual knowledge into technology and industry by scientists. This possibility highlights humanitys capacity to learn from nature and to benefit from Divine wisdom in creation. Just as the crow taught Qabil, scientists can draw inspiration from nature and discover new ways to solve human problems. This viewpoint acts as a bridge connecting Divine wisdom and human progress.
One of the profound points of the lecture is the psychological analysis of sin and remorse. Man, at the moment of sinning, is under the dominion of the commanding self and oblivious to the consequences of his actions. Yet, after the subsiding of this tempest, remorse arrives like a gentle wave on the shore of the heart. This delay in remorse alludes to a gradual process of understanding sin and the influence of external factors, such as the observation of the crow. This analysis invites humans to contemplate their inner motives and the necessity of piety.
The third section, with a theological and ethical perspective, addressed the critique of human arrogance, the possibility of utilising the wisdom of nature, and the psychology of sin and remorse. This section directs humans toward humility, learning from creation, and reflection on their deeds. Emphasising human free will in choosing good or evil, it reveals the path to felicity through obedience to God and respect for human life.
The interpretation of verses 31 and 32 of Surah Al-Maidah, like a radiant jewel, manifests Divine wisdom in instructing humanity and preserving human dignity. Verse 31, narrating the story of the crow and Qabils remorse, refers to human incapacity before Divine wisdom and the necessity of humility. Verse 32, establishing a Divine law, elucidates the immeasurable value of human life, equating murder with an affront to all humanity and the revival of one human to the revival of all. This interpretation, through critique of human arrogance, misuse of religious concepts, and wastefulness in the face of Divine guidance, summons humans to piety, social responsibility, and reverence for life. Just as the crow showed Qabil the way, these verses shine like torches on humanitys path and guide it towards felicity.
Under the Supervision of Sadegh Khademi
