The Philosophy of Islamic Teachings (7)
Why is pork forbidden?
It is worth noting in this context that, through the very name of the animal, God has pointed out to us the reason why its meat is forbidden. The Arabic word used for "pig" is "Jinzir", a name composed of "Janz" and "Ara", which means "I see it very dirty". Thus, the name God gave to this animal points to its impurity.
It is a curious coincidence that in Hindi this animal is called "Suar", a name composed of "Su" and "Ara". This also means "I see it very dirty".
It is not surprising that the Arabic word "Su" is found in the Hindi language. We have established in our book Minanur Rahman that Arabic is the mother of all languages, and that many Arabic words are found in all languages.
"Suar" is therefore an Arabic word, and its Hindi equivalent is "bad". The animal is also called "bad" in Hindi. There is no doubt that at the time when Arabic was the universal language, this animal was known by the Arabic name, synonymous with Jinzir, and so it has continued to this day. It is possible that in its Sanskrit form the word has been transformed, but the true word is Jinzir, and it proclaims its own meaning.
It is not necessary here to discuss the uncleanness of this animal. We all know that it eats impure things and is utterly shameless. Therefore the reason for its prohibition is obvious, for according to the laws of nature, its flesh would corrupt the body and soul of the eater. As we have already established, food affects a person's soul, and there is no doubt that the flesh of such an unclean animal would also be unclean. Even in pre-Islamic times, Greek physicians were of the opinion that the flesh of such an animal was especially harmful to the faculty of modesty and produced shamelessness. For the same reason Islamic law also forbids the eating of carrion, because it has an adverse effect on moral qualities. And it is also detrimental to physical health.
Those animals whose blood remains inside them, such as those that are strangled or beaten to death, are, in fact, carrion. It is obvious that the blood of such an animal quickly corrupts, corrupting all the meat. Recent research has shown that the germs in the blood spread the corruption throughout the flesh of the dead animal.
The moral condition of man
The second part of the Qur'anic reform consists in the regulation of natural conditions in order to convert them into high moral qualities. This is a very broad subject. If we were to attempt to deal with it at length here, the paper would be so long that we would not be able to read even a tenth of it in the time allowed. We must therefore confine ourselves to the exposition of a few moral qualities, in the hope that they will serve as examples.
The moral qualities fall under two headings. First, the moral qualities which enable a man to abstain from evil; and second, the moral qualities which enable him to do good.
The first category comprises those qualities which prevent a man from harming - with his tongue, his eyes, his hands, or by some other organ - the life, honour, and property of his neighbour, or from harbouring in his intention to do so. The second category comprises those moral qualities which stimulate a man to help others, with respect to their honour and property, by using his tongue, his hands, his knowledge or any other means, to bring about the glory or honour of his neighbour. These qualities also enable him to spare the offender who assaults him from the physical punishment or financial taxation he justly deserves, or to punish him in such a way that the punishment is exchanged for benefit.
Moral qualities related to the abstention from evil
The moral qualities that the true Creator has designated for abstention from evil correspond to four distinct names in Arabic, the vocabulary of which provides a specific word for the various human concepts, manners and customs.
The first of these qualities is called Ihsan, i.e. chastity. This word designates the virtue that corresponds to the procreative faculty of men and women. Men or women are called chaste who abstain from unlawful intercourse or its preliminaries, which lead to disgrace and humiliation of the guilty in this world, and punishment in the hereafter, besides dishonouring and harming their relatives. For example, if a man were to attempt to seduce the wife of another, even if his attempt were only the preliminary stage of adultery, it would be incumbent upon a worthy husband to divorce his wife for having accepted the attention of a stranger. His children would also be deeply affected. The husband would have to bear all these detriments because of the misconduct of a wicked one.
It must be remembered that the moral quality of chastity applies only to those persons who, being physically capable of committing vice, refrain from doing so. If they do not possess such capacity, because they are under age, or impotent, or senile, or because they are castrated, their abstention from vice cannot be regarded as a moral quality. There is, in such cases, a natural condition of chastity, but - as we have pointed out several times - natural conditions cannot be regarded as moral qualities. They become moral qualities only when they are exercised or capable of being exercised on due occasions, and when they submit to the dictates of reason. Therefore, even if they observe chastity, minors and impotents, and all those persons who in any way deprive themselves of sexual capacity, do not deserve praise for possessing this moral quality, even if they are apparently leading chaste lives. In all these cases, their chastity is only a natural condition. As this vice and its preliminaries can be practised by both men and women, the Holy Book of God contains teachings for both on this point. It says:
"Tell the believing men to beware of their gaze and to guard their private parts. This is the purest thing for them. Verily, Al'lah knows perfectly well what they do".
"And tell the believing women to restrain their gaze and guard their private parts, and not to show their beauty and their ornaments, except what is apparent from them; and to place their veils over their breasts ... And not to walk in such a way that what they conceal of their beauty may be shown. And turn ye all together to Al'lah, O ye believers, that ye may prosper". (24:31-32).
Another method of ridding oneself of evil is to turn to God, begging Him for protection from every temptation. It is also taught:
"And do not approach adultery" (17:33).
This means, that man must avoid occasions that drag him in that direction and must turn away from all paths that lead to this vice. He who indulges in this vice commits an act of extreme wickedness. The way of adultery is an evil way, for it obstructs man's progress towards his goal, and hinders the attainment of the object of existence. Those who cannot find a wife should preserve their chastity by other means:
"And those who find no means for marriage, they should keep themselves chaste until Al'lah grants them means of His magnanimity." (24:34)
Such as fasting, eating light food, or exercising.
Some adopt celibacy, or undergo castration or enclosure. God does not prescribe monasticism, and that is why those who adopted it were not able to observe its discipline.
"But the monastic life which they introduced - and which We did not prescribe for them - they did not practise according to its true spirit". (57:28).
This means that if celibacy and enclosure had been imposed by God, everyone would have had to observe such a discipline, and the human race would have become extinct long ago. Moreover, the preservation of chastity by castration or other means would be tantamount to a criticism of God, who gave man the ability to procreate. Merit is found in refraining from employing this capacity when the occasion is inappropriate, for fear of God; and it becomes double merit in employing this capacity at the right place and at the right time. By destroying the capacity, man deprives himself of both benefits. Merit depends on the possession of the capacity, and on its regulation. What appreciation is due to the person who has lost that capacity, and has become a child again? Is the chastity of a child worthy of merit?
(lpbD) - peace and blessings of God be upon him.
[We will continue with the 8th installment, where we will explain remedies proposed by the Holy Quran for abstention from evil.]