The Holy Qur'an, a spring of wisdom and guidance, in Verses 102 and 103 of Surah Al-Ma'idah, directs humanity towards reason, abstention from unwarranted inquiry, and avoidance of Jahili (pre-Islamic) superstitions. These verses, articulated in a lucid and profound manner, discuss the dangers of unjustified questioning and incorrect beliefs, while emphasising human responsibility towards creatures, particularly animals. This treatise, relying on the teachings of religious scholars, thoroughly and deeply explores these verses to elucidate their lofty meanings for the audience. Throughout this endeavour, a clear and eloquent language has been employed to effectively convey the spirit and message of the verses.
Verse 101 of Surah Al-Ma'idah prohibits believers from questioning matters that are unnecessary and may result in burdensome obligations. This prohibition acts as a warning, preventing individuals from falling into the trap of nosiness and undue inquiry. Verse 102, continuing this theme, refers to a historical example where a group preceding the believers, through their unwarranted questioning, led themselves into disbelief.
A group before you asked about them, then they became disbelievers because of them. (Qur'an 5:102)
This verse, like a clear mirror, reveals the dire consequences of purposeless questioning. A group of predecessors, by posing questions unrelated to them, imposed duties on themselves that they could not fulfil, and this incapacity led them towards disbelief.
Unwarranted inquiry is akin to a heavy burden on the human soul, diverting one from the path of guidance. This behaviour not only leads to sin but also distracts an individual from self-attention. The Holy Qur'an explicitly enumerates intrusion and backbiting among great moral vices rooted in inappropriate curiosity.
From a psychological perspective, nosiness signifies a scattered mind. Rather than concentrating on one's spiritual and practical growth, the individual occupies themselves with monitoring others; such conduct forms a barrier against their own advancement.
Verse 103 of Surah Al-Ma'idah decisively repudiates Jahili customs related to animals and emphasises the rationality and mercy inherent in Islam's approach towards creatures.
Allah has not made (any of the animals) Bahirah, Sa'ibah, Wasilah, or Ham; but those who disbelieve invent falsehood against Allah, and most of them do not reason. (Qur'an 5:103)
This verse, like a blazing torch, invalidates the superstitions of Jahiliyah which deprived animals of use based on irrational reasons. Islam, by negating these customs, stresses respect for all creatures, young and old alike.
In Jahili culture, old camels that lacked the ability to reproduce or work were called Bahirah and were abandoned. Elderly sheep that became weak after several births were known as Sa'ibah. Similarly, disabled animals discarded due to superstitions were termed Wasilah and Ham. These animals, due to irrational beliefs, were left to roam the deserts and their meat was considered non-consumable.
These customs originated from ignorance and superstition, which the Holy Qur'an explicitly repudiates. As the trustee of creation, man is duty-bound to care for animals both in youth and old age.
Animals constitute part of human property, and the owner is obliged to maintain them at all times. This responsibility is a divine trust, summoning man to care for God's creatures. Discarding aged animals or old possessions constitutes extravagance and contradicts Qur'anic principles.
For example, abandoning donkeys during winter or selling incapacitated asses for a trivial price demonstrates negligence towards this divine trust. Conversely, proper management of animal waste, such as donkey dung, may hold economic value and serves as an example of avoiding wastefulness.
The use of terms such as Amber Nasara to refer to animal excrements, due to causing misunderstandings and disrespect towards other religions, is subject to criticism. Islam is a merciful religion that mandates respect for all faiths and forbids employing names that provoke misunderstanding.
This critique, like a gentle breeze, emphasises the importance of choosing appropriate vocabulary and avoiding sowing discord. A faithful person must abstain from any disrespect in speech and conduct.
Some have exploited the metaphor of the shepherd and flock by likening people to sheep and themselves to shepherds. This analogy, rooted in humiliation and abuse of power, is incompatible with justice and human dignity in Islam.
A humorous anecdote about a shepherd who was acquitted of theft accusations by merely saying baa illustrates judicial weaknesses and exploitation of naivety. This story, like a mirror, reflects social shortcomings and underscores the importance of honesty and justice.
Recollections of a trip to Tehran, companionship with a detained cleric, and enjoying shrimp and herbs in prison serve as examples of social satire. These memories, narrated with a witty tone, critique social and judicial conditions and demonstrate a resilient spirit in adversity.
For instance, the story of an individual who remained in the toilet for an extended period due to obsession criticises irrational behaviours. Such conduct acts like chains on the feet of productivity, preventing focus on primary duties.
Verses 102 and 103 of Surah Al-Ma'idah, like two radiant gems, present two key messages to humanity: avoidance of unwarranted inquiry and rejection of Jahili superstitions. Verse 102, by warning against needless questioning, prevents man from neglecting self-reflection and falling into sin. Verse 103, by negating Jahili customs, emphasises the rationality and mercy of Islam in dealing with creation. Man, as God's trustee, is duty-bound to responsibly care for animals and possessions and avoid wastefulness and superstition. Criticism of irrational behaviours, such as obsession and abuse of power, and the use of satire to reveal social shortcomings, constitute other lessons derived from these verses. This exegesis, with a deep and comprehensive perspective, endeavours to convey the exalted messages of the Holy Qur'an to the audience in a clear and eloquent language.
Supervised by Sadegh Khademi
