The Holy Quran, the book of guidance and light, addresses not only foundational beliefs such as monotheism and the opposition to polytheism but also, with subtlety, encompasses practical rulings and social matters within its verses. The Surah al-Anm, whose central theme is monotheism and the negation of disbelief and polytheism, in verse 119, addresses a novel subject: the sensitivity of certain individuals towards consuming meat slaughtered with the mention of Gods name. Although this matter superficially pertains to dietary laws, it unveils profound layers of social and religious psychology. This discourse, through contemplation upon this verse and its content analysis, examines these sensitivities and their connection to social and religious behaviours. The objective is to elucidate divine wisdom in the rulings and critique behaviours arising from whim and ignorance, thereby opening a pathway to a deeper understanding of the Holy Quran.
وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ
And what is wrong with you that you do not eat of that upon which the name of Allah has been mentioned, while He has clearly explained to you what He has forbidden you, excepting that to which you are compelled? And indeed, many lead [others] astray by their own desires without knowledge. Indeed, your LordHe is most knowing of the transgressors.
Surah al-Anm, like a brilliant jewel within the collection of Quranic verses, centres its main theme on monotheism, repudiation of disbelief, and polytheism. The title Al-Anm (meaning the cattle) does not directly refer to the primary content of the Surah; rather, the Surah fundamentally is an invitation towards the oneness of God and avoidance of any form of doctrinal deviation. Prior to the verses related to dietary rulings, the Surah focuses on matters of belief, thus the verses concerning eating and drinking act as a bridge between creed and practice, playing a prominent role.
Verses 118 and 119 of Surah al-Anm serve as a pivotal turning point in the Surah, transitioning from theological topics to practical dietary laws. This transition exemplifies the comprehensiveness of the Holy Quran, which attends not only to the heart and belief of humankind but also encompasses their physical body and conduct. Verse 118 emphasises So eat of that upon which the name of Allah has been mentioned, linking nutrition with monotheism, while verse 119 extends this theme with a thought-provoking question.
The Holy Quran, in verse 118, conditions the consumption of meat upon the mention of Allahs name at the time of slaughter. This mention functions as a spiritual key, transforming the act of nourishment into an act of worship. However, this condition is effective only if the animal is intrinsically lawful to eat according to Shariah. In other words, pronouncing Gods name over an animal such as a dog does not render it lawful; rather, the animal must inherently be permissible, such as a sheep. This emphasis, like a light delineating the boundaries of lawful and unlawful, points to the jurisprudential precision within dietary rulings.
In this regard, flexibility in the manner of mentioning Gods name is also considered. This mention may be in any language, even Persian, or performed symbolically (non-verbally), indicating ease and divine mercy in the rulings. This flexibility, like a breeze dispelling the apparent hardships of the rulings, is an invitation to accept divine laws with ease, free from unnecessary complexities.
Verse 119, with the question And what is wrong with you that you do not eat of that upon which the name of Allah has been mentioned, refers to a group who refused to consume meat slaughtered with the invocation of Gods name. This refusal does not stem from reasoning but arises from obstinacy and psychological sensitivity. Such behaviour, like a dark shadow over rationality, indicates an illogical resistance against divine rulings. Instead of accepting divine wisdom, this group resorts to their whims, as the verse states: And indeed, many lead [others] astray by their own desires without knowledge.
This sensitivity, like a mirror reflecting todays social behaviours, can be compared to extreme reactions towards religious rulings such as enforced dress codes. Some individuals, in response to social pressures, resort to extremes of immodesty or disobedience, not out of freedom but stubbornness. Such behaviour, like a storm disrupting societal tranquillity, is the outcome of misplaced sensitisation which leads to deviation rather than guidance.
For example, some people resort to public nudity not as a demonstration of freedom but as a manifestation of stubbornness against imposed norms. This behaviour, akin to an arrow fired at social conventions, achieves neither its goal nor harmony but results in deviation and division. Such examples demonstrate how societal sensitisation, like a fire that brings destruction instead of warmth, leads to reduced participation and social trust.
Societal sensitisation, both during the Prophets time and in contemporary eras, results in social and religious deviations. Unjust compulsions, like a heavy burden on societys shoulders, instead of strengthening faith, engender hatred and resistance. This issue is clearly manifest in the refusal to eat lawful meat during the Prophets era and in extreme reactions to religious rulings today. Sensitisation, like a poison that gradually weakens faith, alienates religion from society.
Compulsion to use Islamic names for everyday matters, such as obtaining business permits, is another example of sensitisation. This compulsion, like a cage imprisoning the bird of culture, instead of preserving religious values, results in the elimination of traditional names such as Fatimah and Zahra and the prevalence of foreign names. This trend reveals the negative effects of irrational pressures on culture and social identity.
In the realm of education, sensitising children is like planting seeds of corruption in pure soil, leading to harmful consequences. For instance, counting money in front of a child to prevent theft, instead of building trust, directs the child towards deviation. The value of a human being, like a precious gem, surpasses material possessions, and sensitisation destroys this gem.
The Holy Quran in verse 119, with the phrase while He has clearly explained to you what He has forbidden you, refers to detailed prohibitions. This detail, like a clear map, distinguishes the right path from deviation and leaves no excuse for disobedience. God has clearly defined the boundaries of lawful and unlawful so that humanity, under divine guidance, may achieve felicity.
The verse, with the phrase excepting that to which you are compelled, demonstrates divine flexibility in cases of necessity. Under such circumstances, consuming what is ordinarily forbidden, such as dog or pig meat, is permitted. This flexibility, like a gateway to divine mercy, indicates Gods wisdom and compassion in the rulings.
Historically, instances of consuming prohibited animals during famines, such as in Afghanistan or Iran, have occurred. These cases, like mirrors reflecting divine wisdom, demonstrate the adaptability of rulings in difficult circumstances. Even in extreme cases, such as consuming impurities out of necessity, the Qurans general exception excepting that to which you are compelled permits human survival.
Verse 119, with the phrase And indeed, many lead [others] astray by their own desires without knowledge, regards misguidance as a consequence of following desires without knowledge. Such whim-following, like a veil obscuring truth, diverts humans from the path of guidance. Sensitivity towards the mention of Gods name is an example of this deviation rooted in ignorance and stubbornness.
The verse, emphasising Indeed, your LordHe is most knowing of the transgressors, reminds of Gods absolute knowledge. God, like a wise observer, is fully aware of the actions of transgressors, and this awareness is an invitation to return to guidance and avoid deviation.
Verse 119 of Surah al-Anm, like a light shining in the darkness, addresses the issue of sensitivity towards divine rulings and attributes it to whim and ignorance. The verse, by emphasising detailed prohibitions and flexibility in necessity, reveals divine wisdom and mercy. Critiquing societal sensitisation, both in the Prophets time and today, demonstrates the necessity of balance in implementing rulings and avoidance of irrational pressures. This discourse, reflecting upon this verse and its connection with social matters, is an invitation towards rationality, moderation, and a deeper comprehension of the Holy Quran.
Supervised by Sadegh Khademi
