of Nekounam Session 1249
The Noble Quran, like a radiant lamp, serves as humanitys guide on the path of truth and justice. Verse 146 of Surah Al-Anm, by referring to specific rulings for the Children of Israel, opens a window towards understanding the contextualisation of divine commandments and their connection to social and ethical circumstances. This verse not only delineates legal injunctions for a particular people but also, through a language of symbolism and mystery, critiques transgressions and highlights the necessity of establishing justice within human society. This treatise, relying on exegetical lectures and critical analyses, examines this verse and its implications within historical and social contexts. Its objective is to present the Quranic concepts and related social critiques in a lucid and elevated manner, so as to reflect the truth and justice in human life like a mirror.
وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ ۖ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ ۖ وَإِنَّا لَصَادِقُونَ
And upon those who are Jews We imposed restrictions on every animal having claws, and of the cattle and sheep We forbade to them their fat, except that which adheres to their backs or the entrails or is mixed with bone. That We recompensed them for their transgression. And indeed, We are truthful.
This verse, as a divine ruling, prescribes particular injunctions for the Children of Israel. The prohibition of clawed animals and certain fats of cattle and sheep is not due to the inherent impurity of these materials but rather as a punishment for their rebellion and sins. These injunctions serve as a chain restricting their livelihood and economic means, to remind that divine justice does not leave any transgression unanswered.
Animals possessing claws, such as dogs, wolves, lions, and eagles, are forbidden for the Jews due to their predatory nature and negative influence on human temperament. The term claw (dh ufur) in the Noble Quran refers to talons and long nails symbolising ferocity and violence. This ruling, like a mirror, reflects the belief that consuming such animals may engender a predatory disposition in humans. However, a subtle question arises here: does this ruling also apply to the rabbit, which is herbivorous and lacks ferocity? The answer is that the rabbit, due to its claws, is included in this category despite being herbivorous. This point, like a branch of the jurisprudential tree, requires contemplation and reconsideration because the criterion of ferocity alone cannot encompass all clawed animals.
Do marine predatory animals, such as sharks, fall under the scope of this verse? The answer is that the criterion for prohibition in the verse is the presence of claws, not predation in a general sense. Although the shark is predatory, it lacks claws and thus is excluded from this ruling. This distinction, like a fine line among legal rulings, highlights the contextual limitations of the verse. In the modern world, with a diversity of animal species known, this criterion requires re-examination to possibly include other predatory animals.
Verse 146 forbids the dried fat (suet) of cattle and sheep for the Jews, except the fats that rest upon their backs, inside the entrails, or mixed with bone. Suet is the solid, hardened fat distinguished from the soft and liquid fat (lard). This ruling, as a lock on the sustenance of the Jews, was enacted as a punishment for their rebellion. Within Islamic jurisprudence, this prohibition is not obligatory for Muslims. However, modern science restricts certain animal fats due to negative health effects. This concurrence, like a bridge between the Noble Quran and contemporary knowledge, merits consideration.
The Noble Quran emphasises that these rulings were imposed as a recompense for the bgh (transgression or rebellion) of the Children of Israel:
That We recompensed them for their transgression.
This punishment functioned like a purifying fire, restricting their sustenance and economically besieging the people. This point demonstrates the flexibility of divine rulings in response to social and ethical conditions.
The verse concludes with the phrase And indeed, We are truthful, which acts as a seal affirming the credibility and justice of divine rulings. This emphasis calls prophets and followers to accept these injunctions, though for the modern audience, such rulings require interpretation within the framework of reason and science.
Religious sciences sometimes, by imposing unnecessary restrictions, diverge from the Quranic principle of the permissibility of consumables. This deviation, like a fog upon the mirror of truth, prevents clear understanding of divine rulings. For example, prohibiting certain animals without scientific or Quranic support requires reconsideration to harmonise with rationality and contemporary necessities.
Sins against God, such as neglecting prayer or consuming wine, are comparatively minor vis--vis the Divine Majesty, whereas sins against people, such as oppression, backbiting, and slander, due to their direct societal impact, hold great significance. This distinction, like a guiding light in darkness, clarifies the primacy of social justice over purely ritual matters.
Religious sciences sometimes magnify minor sins, such as superficial or ritual issues, while trivialising major sins like oppression and inequality. This distortion, like a shadow over the sun of truth, diverts attention from critical social matters. For instance, excessive focus on external religious appearances, such as dress code, at the expense of neglecting social justice, exemplifies this deviation.
Social disparities, such as wealth accumulation in the hands of a few, are the root causes of societal misery. This situation contradicts the Quranic principle:
To the people belongs whatever is in the heavens and the earth.
Wealth hoarding burdens society and jeopardises justice.
In conditions of acute inequality, alleviating the needs of the poor by confiscating the assets of oppressors is not only permissible but sometimes obligatory. This perspective, like clear water, underscores the necessity of establishing social equilibrium, although its implementation requires legal and religious frameworks to prevent chaos.
Where an oppressor harms society, opposing him, even by harsh measures, is obligatory. The Noble Quran states:
And His punishment is not repelled from the criminal people.
This principle, like a sharp sword, emphasises the necessity of combating oppression; however, in the modern world, this struggle must occur within legal and ethical boundaries.
Ignorance, fear, and lack of informed mentors render society powerless against oppression. This condition, like chains on progress, prevents resistance to inequalities. Education and social training are key to liberation from these bonds.
Religious knowledge has sometimes been exploited to justify oppre
