The Holy Quran, a fountainhead of wisdom and guidance, not only elucidates religious rulings within its verses but also directs humanity towards reflection on its responsibilities concerning creation. Verse 95 of Surah Al-Maidah, with profound and sagacious expression, addresses one of the jurisprudential rulings related to the state of Ihram and simultaneously unveils the human responsibility towards Gods creatures. This treatise, through contemplation upon this noble verse, examines the rulings on hunting during Ihram, the related expiations, and the interconnection of these rulings with environmental ethics and social responsibility. The present text, with a comprehensive view of the lecture content, endeavours to present these teachings in a clear and dignified manner, as if a breeze of Quranic knowledge is blowing over the plain of thought.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ ۚ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ ۗ عَفَا اللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ
O you who have believed, do not kill game while you are in the state of Ihram. And whoever among you deliberately kills it then the recompense is an equivalent of what he killed of the cattle, to be judged by two just men among you as an offering to the Kaaba, or an expiation: feeding the poor, or an equivalent fasting, so that he may taste the consequence of his deed. Allah has pardoned what is past; but whoever returns [to violation], then Allah will take retribution from him. And Allah is Exalted in Might and Owner of Retribution.
The Holy Quran in verse 95 of Surah Al-Maidah explicitly forbids the believers from killing game during the state of Ihram: "Do not kill game while you are in the state of Ihram". This prohibition, which follows verse 94 of the same Surah, imposes a more stringent restriction compared to the limited permission to hunt outside Ihram. The preceding verse allowed hunting with the hand or spear under conditions of restraint, yet in Ihram, any aggression against animals is forbidden, as if Ihram situates the human within a sacred sanctuary where even the slightest harm to creatures is impermissible.
If one commits intentional hunting during Ihram ("and whoever among you deliberately kills it"), he is obligated to offer an expiation equivalent to the animal killed from the cattle: "the recompense is an equivalent of what he killed of the cattle". This expiation, which must be determined by two just individuals ("to be judged by two just men among you"), is sent as a gift to the Kaaba so that the poor may benefit. This ruling not only emphasises the significance of intention in religious acts but also reflects Islams concern for the rights of animals and the establishment of social justice.
Determining the equivalent of the killed game is entrusted to two just men among the believers. This condition casts a guiding light on the path of justice to prevent any misuse or error in the implementation of the rulings. The presence of two just persons guarantees fairness and precision in the execution of this jurisprudential command and highlights the Qurans commitment to upholding justice in even the minutest affairs.
The Holy Quran, by virtue of its boundless mercy, provides alternative options for those unable to offer the gift to the Kaaba: feeding the poor ("feeding the poor") or fasting an equivalent number of days ("or an equivalent fasting"). This flexibility is like an open door towards Divine mercy, enabling every individual, regardless of financial capacity, to make amends for their transgression.
The purpose of expiation is to allow the individual to taste the consequence of his deed ("so that he may taste the consequence of his deed"). This penalty is not merely material compensation but also serves as an educative tool for the awareness of the individual regarding the ramifications of his action. It is as though God calls the human to reflect upon his conduct so that, like a mirror, he sees his fault and reforms it.
The Holy Quran opens the door of mercy towards sinners by pardoning past sins ("Allah has pardoned what is past"), yet warns that deliberate repetition of the violation ("but whoever returns [to violation]") will lead to Divine retribution: "then Allah will take retribution from him". The attribute "Exalted in Might and Owner of Retribution", describing God as the sole possessor of authority in punishment, stands like a steadfast rock signalling the seriousness of maintaining boundaries.
The Holy Quran introduces humans as stewards and trustees of animals. Unwarranted killing of animals breaches this trust and is especially sensitive during the sacred state of Ihram. Humans are like gardeners entrusted with preserving the flowers of creation, not mercilessly breaking their branches.
The preceding verse (94) linked cruelty towards animals with painful punishment. Verse 95, by emphasising expiation and Divine retribution, further highlights this matter. Humans, accustomed to oppression, have become incapable of recognising the gravity of harming animals. Crushing an ant or striking a bird is akin to a spark of cruelty that ignites the fire of punishment.
Everyday examples, such as throwing stones in an alley that might injure a passerbys foot, demonstrate negligence of the consequences of such acts. These behaviours carry a grave sin, which humans fail to comprehend due to being immersed in oppression.
Due to contamination by oppression, humans not only oppress animals but also their fellow beings. Examples of oppression against relatives, such as a son expelling his father from the house, manifest moral degradation, as if the human heart has been stripped of the light of piety. This oppression casts a heavy shadow over both human and Divine relations.
In certain societies, emotional conduct with animals, such as respectful and hygienic care of dogs, exemplifies respect for creatures. Such behaviours serve as a mirror reflecting animals capacity for emotional connection with humans and align with Quranic principles. For instance, a person who respectfully maintains and fulfils the needs of his dog within the home acts in accordance with Divine trusteeship.
Due to oppression and harm inflicted by one another, humans sometimes seek refuge in animals, as animals are sincere and harmless. This refuge acts like a silent cry indicative of the deterioration of human relations. Animals, with their sincerity and selflessness, appear as sanctuaries for hearts weary of human injustice.
The state of Ihram is like a spiritual journey that detaches humans from worldly attachments. The prohibition of hunting during Ihram resembles a practice of piety that calls the individual to abstain from matters unrelated to worship, similar to avoiding unnecessary actions during prayer. This analogy reveals the similarity between Ihram and prayer in focusing on worship and spiritual discipline.
The behaviour of some societies towards animals, marked by respect and care, contrasts with the negligence of others, serving as a mirror reflecting deviation from Quranic rulings. This comparison invites a return to Quranic principles, which call humans to care for creation.
Abstaining from oppression, whether towards humans or animals, is a hallmark of the allies of God. Oppression acts like a chain leading a person towards severe punishment. The Holy Quran, by emphasising this principle, summons humans to amend their conduct and return to piety.
Verse 95 of Surah Al-Maidah, in a sagacious discourse, explicates the rulings on hunting during Ihram and calls humans to reflect on their responsibilities towards creatures. This verse not only stipulates the prohibition of hunting, multiple expiation options, and warning of Divine retribution but also provides profound lessons in environmental ethics and social responsibility. The flexibility in expiation manifests Divine mercy, while the threat of retribution reminds of Gods seriousness in preserving limits. The critique of a culture accepting oppression and the call for trusteeship towards animals are key messages that guide humans towards piety and behavioural reform. This treatise, with a comprehensive view of the lectures content, endeavoured to present these teachings with a refined and lucid language, as if a light of Quranic wisdom has shone upon the intellect.
