Preface
The Holy Qur'an, like a radiant lamp, illuminates the path towards truth and, with divine speech, delineates the heavy responsibilities of religious leaders towards human society. Verse 63 of Surah Al-Ma'idah reflects, like a clear mirror, the role of religious scholars in safeguarding the morality and spirituality of society, and with eloquent language, reproaches their negligence in forbidding evil and guiding the people. This essay, by contemplating this noble verse and utilising scholarly lectures, elucidates the role of the 'ulama in either reforming or corrupting society. Its objective is to present, in a clear and dignified manner, a scientific framework for understanding this grave responsibility, so that like a mighty tree, it may have roots in religious knowledge and branches that reach towards the sky of truth-seeking.
Text and Translation of the Verse
لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ عَنْ قَوْلِهِمُ السُّحْتَ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا يَصْنَعُونَ
"Why did not the rabbniyyn and the abr forbid them from their saying and consuming of that which is unlawful? How evil was that which they used to do."
This noble verse, following an explanation of the conditions of the Jews, Christians, hypocrites, and believers, addresses the responsibility of religious scholars in Jewish and Christian societies. The phrase لَوْلَا يَنْهَاهُمُ functions as an awakening call, questioning the scholars negligence in forbidding evil, and with a tone of reproach, speaks of their heedlessness towards verbal sins and unlawful consumption.
Definition of Rabbniyyn and Abr
الرَّبَّانِيُّونَ refers to Christian scholars, and الْأَحْبَارُ to Jewish scholars. These two groups, like the spiritual pillars of society, were duty-bound to guide and counsel people towards truth and piety. The rabbniyyn, derived from the root رب (Lord), signify divine nurturers who should lead society towards the Lord. The abr, as custodians of Jewish knowledge and law, bore the responsibility of preserving religious sanctities.
Criticism of Scholars Negligence
The Holy Qur'an, with the phrase لَوْلَا يَنْهَاهُمُ, strikes sharply at the core of scholarly responsibility. This question is not merely a reproach of the past, but a warning for all ages that scholars, like shepherds of a flock, must prevent the deviation of society. Negligence in this duty is akin to the collapse of a pillar that supports the moral roof of society.
Sinful Speech and Unlawful Consumption
The noble verse highlights two types of sins: قَوْلِهِمُ السُّحْتَ (repulsive speech) and أَكْلِهِمُ السُّحْتَ (consumption of unlawful property). Repulsive speech is like a poison emanating from the tongue, corrupting society. Lies, slander, and backbiting are among the examples of this sin, which burn the foundations of social trust like fire. Unlawful consumption is like a plague that defiles the souls purity and degrades a person from the high station of piety.
The Importance of Avoiding Falsehood and Unlawful Acts
Avoiding falsehood and unlawful consumption are like two wings that enable a person to soar towards the peaks of perfection. Whoever keeps away from these two sins ranks among the chosen by God. This principle, not only at the time of the Qur'ans revelation but in all ages, lights the path of salvation like a radiant torch.
Reference to the Noble Hadith
The noble hadith, المسلم من سلم المسلمون من يده ولسانه ("A Muslim is one from whose hand and tongue other Muslims are safe"), shines like a precious gem emphasising the importance of refraining from harming others. By focusing on the tongue and the hand, it indicates that sins of these two instruments more than anything else lead society towards decline.
The Role of the Tongue in Sin
The tongue is like a key that opens the doors of sin. Before the hand reaches out to commit sin, the tongue prepares the ground with repulsive speech. This precedence is also noted in the noble hadith المسلم من سلم المسلمون من يده ولسانه, although the sequence "hand and tongue" may be due to the rhythm of speech or linguistic custom.
Critique of the Hadith's Sequence
Some religious scholars argue that the correct order of the hadith should be "from his tongue and hand" because verbal sin precedes practical sin. The tongue, as the vanguard of sin, first draws the plan which the hand then executes. This view is justified by examining the rhythm and literary structure of the hadith, and it emphasises the importance of the tongue as the primary instrument of sin.
Comparison between Backbiting and Adultery
The noble hadith الغیبة أشد من الزنا ("Backbiting is worse than adultery") reflects the reality of verbal sins. Although adultery is a great sin, due to its practical difficulties it is more limited. Backbiting, however, like a poisonous breeze, flows freely at all times and places, spreading immorality and leading society towards decline.
Social Effects of Backbiting
Backbiting is like a fire that rages through the forest of social trust. This sin not only harms individuals but, through spreading rumours and slander, destabilises the moral foundations of society. Conversely, adultery, due to its secretive nature, is less widespread, whereas backbiting easily permeates every context, from streets to religious gatherings.
The Challenge of Controlling the Tongue
The tongue is like a wild horse that is difficult to control. While the hand may be caught when committing a sin such as theft, the tongue quickly disseminates sin and few can restrain it. This reality is evident in examples of foreign media cutting off inappropriate speech, yet even this interruption cannot fully prevent the spread of sin.
Examples of the Tongues Impact
In certain media outlets, when offensive speech begins, the programme is swiftly interrupted to prevent its spread. However, the tongue, like a rushing river, flows a portion of sin before it is controlled. This characteristic makes the tongue a dangerous instrument in the hands of sinners.
Reason for Scholars Negligence
The noble verse attributes the negligence of rabbniyyn and abr to their own corruption. Scholars who are themselves entangled in sin and corruption, like poisoned springs, cannot quench societys thirst for truth. This corruption not only leads them to ruin but also misguides the people.
Examples of Corruption in Religious Scholarship
Some scholars, instead of guiding the people, become involved in financial and ethical abuses. For example, exploiting public facilities for personal gain is akin to stealing the trust of society. Such behaviours pierce the heart of peoples faith like a dagger and undermine confidence in religious scholarship.
Critique of Unquestioned Acceptance of Hadith
With the advancement of human knowledge, unquestioning acceptance of hadith without rational reflection is like stepping into a dark path. Religious scholars must employ reason and knowledge to critically review hadith, so that criteria of truth and justice are preserved within society.
The Story of Knowing the People
An anecdote of encountering a person who appeared intoxicated yet responded with kindness rather than violence serves as a profound lesson that proper understanding of people is essential. This experience reveals the depth of faith and morality in ordinary people, which may be obscured by incorrect prejudices.
The Peoples Loyalty to Religion
The people, with their millennial roots in Islam, stand like a steadfast tree, remaining loyal to religion and its values. Even in the most difficult circumstances, this loyalty is like a brilliant jewel, a spiritual asset for the Islamic community.
Interpretation of the Phrase
The phrase لَبِئْسَ مَا كَانُوا يَصْنَعُونَ is like a cry from the depths of truth, censuring the reprehensible deeds of the scholars. يَصْنَعُونَ literally means to make or to do, but here it alludes to their destruction of themselves and society. The scholars, who should be like architects building the ethical foundation of society, have collapsed this structure by their corruption.
The Effect of Scholars Corruption on the People
The corruption of scholars is like a blight that not only destroys themselves but also leads the people towards misguidance. Proverbs such as "the salt loses its flavour when it becomes rotten, woe to that which becomes rotten salt" and "a fish rots from the head, not the tail," reflect this reality.
Critique of the Wine Metaphor in Literature
Some poets, such as Khayym and Hafez, have spoken metaphorically of wine, but this metaphor is like an ill-fitting garment that cannot conceal spiritual truth. The Holy Qur'an, except in descriptions of Paradise, does not mention pure wine and negates any spiritual interpretation of wine.
Emphasis on Precision in Textual Interpretation
Interpreting literary and religious texts is like taking steps on a winding path, requiring meticulousness and caution. Incorrect interpretations can distort truth and divert society from the path of righteousness.
Verse 63 of Surah Al-Ma'idah, like a radiant torch, illuminates the responsibility of religious scholars in guiding society. This verse, by censuring the rabbniyyn and abr for negligence in forbidding verbal sins and unlawful consumption, highlights the pivotal role of scholars in societal reform or corruption. Verbal sins, especially backbiting, due to their ease and widespread dissemination, are more dangerous than practical sins, and controlling the tongue, like taming a wild horse, is more difficult. Corruption in religious scholarship is like a blight that withers societys trust and misguides the people. Nonetheless, the peoples loyalty to religion, like a precious jewel, is a capital that must be preserved through correct scholarly guidance. This essay, by reflecting on this noble verse, is an invitation to reassess the role of religious scholarship and the responsibility towards society.
Supervised by Sadegh Khademi
