The Holy Quran, like a radiant lamp, illuminates the path of truth for mankind and expounds with profound eloquence his position within the cosmic order. Verse 22 of Surah Al-Imran, by referring to the Shar-ud-Dawab (worst of creatures), identifies those humans who, despite being endowed with the gift of reason, fail to utilise it in the comprehension and practice of truth. This treatise, through contemplation upon this noble verse and related passages, endeavours to explore the deep Quranic meanings and critically examines irrational behaviours and epistemological deviations. The objective is to elucidate a path that guides man from a rank lower than animals towards the pinnacles of perfection and knowledge.
The Holy Quran states in verse 22 of Surah Al-Imran:
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ
Indeed, the worst of creatures in the sight of Allah are the deaf, the dumb, those who do not use reason.
This noble verse explicitly and profoundly refers to a group of humans who, despite possessing perceptual faculties namely the ear, eye, and intellect do not utilise them for understanding and acting upon the truth. The term Dawab in the Quranic lexicon applies to living creatures that move; however, in this context, it denotes humans who, by their own volition, have turned away from the gift of reason. The attributes Samm (deaf) and Bukm (mute) do not signify physical incapacity, but rather a spiritual deprivation from hearing and expressing the truth. Such individuals, due to their failure to employ reason on the path of guidance, are regarded by God as occupying a station lower than animals.
Animals, by their very nature, act according to instinct and cannot be reproached for lacking reason. Each animal seems to achieve its perfection within the sphere decreed by creation. However, humans, endowed with the gift of reason, bear the responsibility to employ this jewel in the pursuit of understanding truth and righteous action. The Holy Quran censures, through the phrase those who do not use reason, those humans who, despite this endowment, turn away from reasoning in the path of truth. This lack of reason does not indicate an absence of intellect, but rather a refusal to utilise it for guidance.
The example of animals in this discussion acts as a mirror revealing the difference between instinct and reason. The animal remains faithful to its nature and created purpose, whereas a human who neglects reason descends even below this level. Such a human is like a ship without a rudder, lost amid the waves of misguidance.
The phrase in the sight of Allah in the verse denotes Gods infallible judgment. While among people an individual may appear learned, scholarly, or of high status, before God only the inner truth of the person is the criterion. This judgment, free from error and superficiality, designates those humans who, despite having perceptual faculties, fail to understand and act upon truth as the worst of creatures. This emphasis invites reflection on the distinction between outward appearance and inner reality, demonstrating that the true worth of a human lies not in social rank but in the utilisation of reason and faith.
One fundamental question in interpreting this verse concerns the notion of impurity attributed to certain animals, such as dogs and pigs, in Islamic jurisprudence. Why is an animal like the dog, which in some cultures is respected and considered a companion, deemed ritually impure in Islamic law? This question invites contemplation on the distinction between ritual impurity and physical dirtiness. Ritual impurity is a legal ruling defined based on divine texts and traditions, yet it requires rational elucidation to clarify its wisdom.
The example of the dog in Western cultures, sometimes regarded as a family member, contrasts with the jurisprudential ruling and raises questions. Is the impurity of the dog a matter of external filth or a decree rooted in divine wisdom? This inquiry highlights the necessity of re-examining jurisprudential concepts through a rational and epistemological lens. Ritual impurity is like a veil that reason and knowledge must lift to reveal its reality.
Further reflections address irrational behaviours observed in modern societies, which sometimes degrade humans to a level lower than animals. In some cultures, excessive attachment to animals such as dogs has led to humans cohabiting and even engaging in inappropriate relationships with them. These behaviours signify a deviation from human nature and a failure to employ reason on the path of guidance. It is as if humans, estranged from divine knowledge, fall prey to their base instincts and distance themselves from their status as Gods vicegerents.
This critique returns to the Quranic concept of those who do not use reason, censuring humans who fail to apply their intellect to distinguish truth from falsehood. Such actions serve as a mirror reflecting humanitys deviation from monotheistic nature and invite one to reconsider ones own position.
The attributes deaf and mute in the verse point to spiritual deprivation from hearing and expressing truth. This deafness and muteness do not denote physical defect, but rather the deliberate abstention from employing the ear and tongue on the path of truth. Humans who fail to utilise these faculties to comprehend and propagate truth have, in effect, shackled their intellect. This concept, emphasised by the phrase those who do not use reason, indicates that the root of this deprivation lies in the lack of reasoning.
It is as if the ear and tongue are gates through which reason must pass to enter the abode of truth. Should these gates remain closed, reason itself remains trapped in the darkness of ignorance. This reflection urges humans to employ all divine gifts in their pursuit of perfection.
The Holy Quran in verse 23 of Surah Al-Imran states:
وَلَوْ عَلِمَ ٱللَّهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُم مُّعْرِضُونَ
And if Allah had known any good in them, He would have made them hear; and if He had made them hear, they would have turned away, while they were refusing.
This verse points to the principle of divine will in guidance. God, if He sees any good in a personnamely faith and knowledgeguides him towards truth. Yet, those who by turning away from truth have lost this capacity, even with apparent faculties such as ear and intellect, are deprived of guidance. This concept acts as a key that unlocks the truth, indicating that divine guidance depends on human will and acceptance.
True faith does not merely consist of uttering the testimony of faith but is rooted in piety, knowledge, and righteous deeds. A true believer is one who employs his reason in the service of God and creation and distinguishes himself through sincerity and honesty. Conversely, those who rest content with outward faith cannot attain perfection. Faith is akin to a tree whose roots are in knowledge and whose branches stand firm in righteous action.
This distinction invites humans to reflect upon the quality of their faith and demonstrates that the value of a person lies not in claim but in deed and sincerity. The true believer, through the use of reason and faith, ranks among the righteous and is safeguarded from being among the worst of creatures.
One of the most prominent social deviations criticised in this interpretation is lying. Falsehood is like a poison contaminating the spirit of society and diverting humans from the path of truth. This trait, identified in the Holy Quran as a sign of hypocrisy, obstructs reason and guidance. Lying is like a dark veil obscuring the light of reason, trapping humans in the darkness of ignorance.
The widespread criticism of falsehood in society highlights the necessity of reviving honesty and sincerity. A believer must tread the path of truth with integrity and avoid the addiction to lying, which is worse than any other dependency.
Religious knowledge, if detached from Quranic epistemology and divine piety, cannot lead society towards guidance. Emphasis is placed on religious education being grounded in monotheistic knowledge and righteous deeds so as to guide humans towards perfection. Religious knowledge is like a lamp that can only illuminate through the fuel of knowledge and sincerity.
This critique calls for a reevaluation of the religious education system and a return to Quranic teachings. Religious knowledge, if it results in hypocrisy and deviation rather than guidance, strays from its main purpose and cannot lead humans from the rank of the worst creatures towards perfection.
Man, due to possession of intellect and free will, can ascend to the summits of perfection or descend into the depths of decline. True believers, who with faith, piety, and knowledge employ their intellect in the path of truth, are the best of creatures. In contrast, those who turn away from reason and faith descend to the rank of Shar-ud-Dawab. Man is like a mirror that can reflect divine light or drown in the darkness of ignorance.
This duality invites humans to reflect on their station. The best and worst reside within man, and it is his choice that determines his place on this spectrum.
This section, emphasising human duality, demonstrated that reason and faith are the keys to ascending the heights of perfection. The believing human, by utilising these gifts, transcends the rank of animals and attains the status of Gods vicegerent. However, a human who fails to employ reason on the path of truth, by his own choice, falls below animals. This reflection calls for self-purification and piety to join the ranks of the righteous.
The interpretation of verse 22 of Surah Al-Imran serves as a beacon illuminating the path of truth. Shar-ud-Dawab are those humans who, despite the gift of reason, do not employ it in the path of guidance and, due to turning away from truth, descend to a rank lower than beasts. The critique of irrational behaviours, lying, and epistemological deviations invites humans to reflect on their station and return to their monotheistic nature. Quranic epistemology is the key that unlocks the locks of ignorance and guides man towards perfection. May we, through reason and faith, join the ranks of the righteous and be protected from being among the worst of creatures.
Supervised by Sadegh Khademi
