HUMAN CHARACTERISTICS IN RELIGIOUS SCRIPTURE: AN ANALYTICAL STUDY ON SENSORY HEARING AND SEEING

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HUMAN CHARACTERISTICS IN RELIGIOUS SCRIPTURE: AN ANALYTICAL STUDY ON

SENSORY HEARING AND SEEING

Abdoul Karim Toure

Faculty of Qur‟anic & Sunnah Studies, Universiti Sains Islam Malaysia (USIM)

Robiatul Adawiyah Mohd @ Amat

Ahmad Kamel Mohamed

Abd Muhaimin Bin Ahmad

Mesbahul Hoque

Adnan Bin Mohamed Yusoff

ABSTRACT

Human beings with power of senses (Ḥawās) for the purpose of feeling through seeing, touching, smelling, hearing and tasting with the aids of major organs of man, ranging from eye, hand, nose, ear and tongue or mouth. It is with this power of sense that human beings are raised in status and position above all other animals..

However, Qur’ān addresses its significance in relation to human beings and building of their characters. Sūratul-Baqarah is one of the chapters of the Qur’ān that discusses that. Out of these senses; hearings and sights or visual and audio are very significant that are worthy of study in this paper. It suggests that, apart from old age that can cause damage to the brain, wrong characters to include rebellion to instructions of Allah usually lead to its dysfunction. According to the Sūratul- Baqarah, the combination of the two sensitive organs of hearing and seeing helps greatly in grasp knowledge and characters building. Conclusively, Sūratul-Baqarah plays substantive role in building human characters. Characters like sincerity, uprightness, trust, righteousness etc.

Key words: Character-building, Sūrah al-Baqarah, Senses, Hearing, Sight.

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Cite this Article: Abdoul Karim Toure, Robiatul Adawiyah Mohd @ Amat, Ahmad Kamel Mohamed, Abd Muhaimin Bin Ahmad, Mesbahul Hoque, Adnan Bin Mohamed Yusoff, Human Characteristics in Religious Scripture: An Analytical Study on Sensory Hearing and Seeing, International Journal of Civil Engineering and Technology 10(5), 2019, pp. 815-823.

http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=10&IType=5

1. INTRODUCTION

Sense is an English word to mean Ḥawās (plural of Ḥassah) in Arabic. (Al-Mascūdī, 1386H/1967M) It is any of the powers of sight, smell, hearing, taste and touch, by which the body perceives things. (Oxford English Minidictionary, 2003; Backman, Crick, Cho-Young, Scharf, & Becerley , 2018) Senses are main, major and fundamental characteristics of people.

Though, all people are human and according to Leyens (et al., 2001), they cannot be compared with other classes of creatures, beings or animals, with these characteristics (i.e.

senses) that they are endowed with. According to the Logicians (Manāṭiqah), human beings are categorized among classes of animal (ḥayawān) but differed from them with the senses.

That is why; class of human is titled as Ḥayawān Nāṭiq (speaking Animal). (Fāyir, 1375H/1955M) Human beings, without these active and functioning five senses, are regarded to be incomplete persons or people. Malfunctioning or dysfunction of these senses is also regarded as blame and counted inactive. However, the similitude of a person without these senses or without its well-functioning is tantamount to cattles (al-„An^cām). Qur‟ān illustrates that:

“179. Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle- nay more misguided: for they are heedless (of warning).” (Al-„A^craf 7: 179) Again, it says: “44. Or thinkest thou that Most of them listen or understand? They are only like cattle;- Nay, They are worse astray in path.” (Al-Furqān 25: 44)

The two verses above emphasize on the significance of human senses. In fact, the two verses are in support of the total declaration of the Qur‟ān in Sūratul-Baqarah that such a person without senses is like: “18. Deaf, dumb, and blind, they will not return (to the path).”

(Qur‟ān 2: 18). A group or a category of people qualified with these attributes are the hypocrites who purchased error for guidance. (Ibn Kathīr (Abridged), 2007: 23) Hence, they perished as a result of lack of good characters and lack of using senses to attain the fact and know the truth talkless of abide by it.

2. SENSES AS CHARACTERISTICS OF HUMAN BEINGS

As mentioned above, it is seen clearly that senses are major characteristics of human beings.

That is, the nature of human beings requires senses to be able to feel, perceive, know and acquire knowledge about certain things in its real picture and form. Also, to be able to ponder, think, philosophize over things and bring out reasonable result and outcome. The essence of the senses is categorically stated in the Qur‟ān thus:

“195. Have they feet to walk with? Or hands to Lay hold with? Or eyes to see with? Or ears to Hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite! 196. "For My Protector is Allah, Who revealed the Book (from time to time), and He will choose and befriend the Righteous. 197. "But those ye call upon besides Him, are unable to help you, and indeed to help themselves." 198. If thou callest them to guidance, they hear not. Thou wilt see them looking at thee, but they see not.” (Al-„A^craf 7: 195-198)

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It will be a surprise, if the senses are not adequately used as it is supposed to be used:

“179. Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for They are heedless (of warning).” (Al-„A^craf 7: 179), “65.

That Day shall we set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did.” (Yāsīn 36: 65).

3. SENSES AND HUMAN RESPONSIBILITY OF KHILĀFAH (CALIPHATE)

Ādam (AS) is the first man created on this earth as Caliph by Allah. Though, his caliphate is not in the absence of the Creator, Allah, as the root of the word (khalaf) may inform. (Ash- Shinqītī, 1415H/1995M). Besides, Khalīfah means, in English, ambassador, representative, vicegerent etc. (Cowan, ed., November, 1960) That is, to represent Allah in launching carrying out His dictates on earth. Technically, the word Caliph here means to be managing the administrative tasks and affairs of earth. Likewise, to rule and make sure that the law of Allah in the Qur'ān and the Sunnah is established, followed and executed. In line with the intention that, Allah created Adam (AS) with all requirements, including human senses as the main tool to get knowledge. That is, human being or Ādam is charged with the responsibility of Caliph, because of the senses of feeling and thinking (^caql) he was endowed with. Closely to that is to eradicate mischievous on earth. Qur‟ān states:

“10. In their hearts is a disease; and Allah has increased their disease: and grievous is the penalty they (incur), because they are false (to themselves). 11. When it is said to them:

"Make not mischief on the earth," they say: "why, we only want to make peace!"” (Al- Baqarah 2)

Along with that, Ādam and his offspring are given preference above other animals, because of the senses of feeling, thinking and acquiring knowledge. He is also raised up, respected and honoured with it. Qur‟ān reveals:

“70. We have honored the sons of Adam; provided them with transport on land and sea;

given them for sustenance things good and pure; and conferred on them special favours, above a great part of Our creation.” (Al-„Isrā‟ 17.)

In Sūratul-Baqarah, the word Khalīfah, which means Ādam (AS) as said earlier, is used to represent the heavy task put on his neck and the neck of his children. Khalīfah in a singular form, is used throughout of al-Qur‟ān to address an issue with prophet Dāwūd in Suratul-Ṣād:

26 as used for prophet Ādam in verse 30 of Sūratul-Baqarah. Though, a law or task or responsibility that is given to a prophet or a father, Ādam, it covers the whole nations, offspring and followers. Still, the children of Ādam, human race or beings entirely are also addressed specially in the Qur‟ān with term Khalā’if plural form of Khalīfah in numerous places, such as; al-„An^cām 6: 165, Yūnus 10:14 &73 and Fāṭir 35: 39 respectively. Added to that is the word “Khulafā’” (vicegerents) used in the Qur‟ān to address the nation and the whole world. The word “Khulafā’” surfaces thrice in the Qur‟ān; twice in Sūratul-„A^crāf 7: 69

& 74 and in Sūratun-Naml 27: 62 respectively. For example, Allah says:

69. "Do ye wonder that there hath come to you a Message from your Lord through a man of your own people, to warn you? Call in remembrance that He made you inheritors after the people of Noah, and gave you a stature tall among the nations. Call in remembrance the benefits (ye have received) from Allah. That is so ye may prosper." („A^crāf 7: 69)

Though, Yusuf ^cAli translated the word Khulafā’ to mean “inheritors” in his translation of the above verse, but this may be understood better in the translation of Khān and al-Hilali who translated it to mean “successors” thus:

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“Do you wonder that there has come to you a Reminder (and an advice) from your Lord through a man from amongst you to warn you? And remember that He made you successors after people of Nūh (Noah) and increased you amply in stature…” („A^crāf 7: 69)

It is worthy of mentioning here that, any time that the holy Qur‟ān wants to call attention of human to characters, it addresses their senses, most especially in Sūratul-Baqarah. “9. Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not!” (Al-Baqarah 2) That means that, they have no senses to realize or perceive that (Khan & Al-Hilali, 1996:13). In another verse, Qur‟ān says: “13. When it is said to them:

"Believe As the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know.” (Al-Baqarah 2) That is, they are not using their senses to understand, to tap knowledge and know the truth. In another example of this is where Qur‟ān says: “44. Do ye enjoin right conduct on the people, and forget (to practise it) yourselves, and yet ye study the Scripture? Will ye not understand?” (Al-Baqarah 2)

4. SENSES AS EDUCATIONAL SKILLS AND AIDS OF TEACHING

The importance of senses in education and knowledge acquirement cannot be over emphasized. Education is to give intellectual or moral instruction to; teach. (English Mini, 2003) In giving that instruction, senses are considered. In teaching language, four skills (senses), out of five senses known before and discussed above, are notably noticed; listening, talking, reading and writing as duties of senses of ear, mouth, tongue and hand. To the educationalists, the chronological arrangement of the skills is listed above. That listen comes before talking followed by reading and writing respectively. (Al-Kankāwī, 1433H/2012M:

56-57.) The Qur‟ān while addressing the issue of education, it uses the word “Wiqāyah”

(shield and protection) to mean that every Muslim is mandated to prevent all member of his family from danger of fire by using human senses, because, ignorance is destruction, darkness and poison. Allah says:

“6. O ye who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the commands they receive from Allah but do (precisely) what they are commanded.” (At-Taḥrīm 66)

In addition to this, Muslims are advised not to put their hands in destruction and harm.

Qur‟ān says: “195. And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good.” (Al-Baqarah 2) It should be noted that out of the four language skills and instructional aids (senses) emphasis is always laid on hearing and sight. It may be because of their importance that made Allah to mention of the two at the point of their creation. Qur‟ān states:

“2. “Verily we created man from a drop of mingled sperm, In order to try him: so we gave Him (the gifts), of hearing and sight.” (Al-„Insān 76)

Human Sensory of Hearings and Seeings:

It will be observed that, out of the four senses that man is characterized with, emphasis is laid on the two following senses; hearing (Sam^c) and sight of seeing (Baṣar) in the Qur‟ān generally and in Sūratul-Baqarah in particular. It may be as a result of its importance. The picture of this truth can be clearly seen in Allah‟s statement thus:

“17. Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see.18. Deaf, dumb, and blind, they will not return (to the path). 19. Or (another similitude) is that of a rain- laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of

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death. But Allah is ever round the rejecters of Faith! 20. The lightning all but snatches away their sight; every time the light (helps) them, they walk therein, and when the darkness grows on them, they stand still. And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.” (Al-Baqarah 2)

All the underlined words above concentrate on the significance of sight while the last one has let us know the value of two senses of hearing and sight or seeing, especially if they are seized and arrested from the owner as observed with the hypocrites that the Qur‟ān reported their case in the above verses of al-Baqarah. The hypocrites or the Jews with their adamant behaviours that Allah has seriously fore-warned them against such bad attitudes, like disbelief, hiding the truth after it has been apparent, act of deceit, disobedient and misleading (Ṭahmāz, 1414H./1993M.). (Read: Al-Baqarah 2 for detail of their discussion and historical narration.)

However, with particular reference to Sūratul-Baqarah, the word hearing (Sam^c) is repeated 185 times while the word sight or visual (Baṣar) is repeated 148 times. () At times the two are used together to let lesson or subject teaching be clearer. (Noornajihan et al., 2017: 83-84)

It is pertinent to mention that the five senses are reduced in older adults. According to Backman (et al., 2018: 2), approximately 25-40% of individuals suffer from noticeable hearing loss after the age of 65, which increases to 80% after the age of 80. In addition, some older adults may problem of distinguishing between colours, food taste, weight loss and sense of smell. The sensory decline of all these is what the Qur‟ān has been summed up in the following verses:

“70. It is Allah who creates you and takes your souls at death; of you there are some who are sent back to a feeble age, so that they know nothing having known (much): for Allah is All-knowing, All-Powerful.” (An-Nahl 16)

In another verse of the Qur’ān:

“5. O mankind! if ye have a doubt about the Resurrection, (consider) that we created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, In order that we may Manifest (Our power) to you; and we cause whom we will to rest In the wombs for an appointed term, then do we bring you out As babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when we pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).” (Al-Ḥajj 22)

Again, Qur’ān explicitly explains:

“5. Then do we abase Him (to be) the lowest of the low,- 6. Except such As believe and do righteous deeds: for they shall have a reward unfailing.” (At-Tīn 95: 5-6)

It will be observed in all the three verses above, Qur‟ān has talked on “ardhal al-^cUmur”

feeble age as in the first verse above or feeblest old age, as in the second verse (^cAli, 2005) or senility or miserable old age. (Khān & al-Hilali, 1997) However, the third verse of at-Tīn after establishing that fact that certain people would be exonerated from mess. In fact, these people are the believers and righteous ones. That means, the old age as it will affect human senses, it differs from individual to another. Furthermore, there are remedies to that effect of human sensory declination, such as; lighting, appropriate of environmental temperatures, removal of unpleasant noises, presence of pleasant sounds (music), installation of multisensory environments including sensory gardens or Snoezelen rooms. (Backman, 2018: 2)

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5. SENSES AND CHARACTERS BUILDING OF HUMAN IN SŪRATUL- BAQARAH

Sūratul-Baqarah plays fundamental roles in building characters of a man and correcting his behaviours in an attempt to make him a perfect being that will live by example and ensure corruption free environment and perfect society. The rationale behind this may be to attain uprightness and protective towns and its environs. In it, address is made and directed to human senses severally. For example, the Jews were warned against ungrateful acts in so many verses of al-Baqarah, in spite of numerous bounties of Allah upon them. Allah says:“47.

Children of Israel! Call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message).”

In line with that, Qur‟ān started mentioning tremendous bounties that Allah endowed the Jews with:

49. And remember, we delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord. 50. And remember we divided the sea for you and saved you and drowned Pharaoh's people within your very sight. 51. And remember we appointed forty nights for Moses, and In His absence ye took the calf (for worship), and ye did grievous wrong. 52. Even then we did forgive you; there was a chance for you to be grateful. 53. And remember we gave Moses the Scripture and the Criterion (Between right and wrong): there was a chance for you to be guided aright. 54. And remember Moses said to His people: "O My people! ye have indeed wronged yourselves by your worship of the calf: so turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you In the sight of your Maker." then He turned towards you (in forgiveness): for He is Oft- Returning, Most Merciful. (Read: al-Baqarah 2: 49-84 for detail)

The holy Qur‟ān calls them to their responsibilities and obligations thus:

83. And remember we took a Covenant from the Children of Israel (to this effect):

worship none but Allah. Treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now). 84. And remember we took your Covenant (to this effect): shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness.

Unfortunately, they remained adamant that the Qur‟ān exposes them in Sūratul-Baqarah:

85. After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them.

Then, is it only a part of the Book that ye believe in, and do ye reject the rest? But what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the Most grievous penalty. For Allah is not unmindful of what ye do. 86. These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped.”

It also warns against unpleasant attitudes and been adamant people that will not follow simple instruction and one word on time (i.e. the Jews). Qur‟ān reports:

91. When it is said to them, "Believe in what Allah hath sent down, "they say, "We believe in what was sent down to us:" yet they reject all besides, Even if it be truth confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?" 92. There came to you Moses with Clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully. 93. And remember we took your

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Covenant and we raised above you (the towering height) of Mount (Sinai): (Saying): "Hold firmly to what we have given you, and hearken (to the Law)": They said:" we hear, and we disobey:" and they had to drink into their hearts (of the taint) of the calf because of their Faithlessness. Say: "Vile indeed are the behests of your Faith if ye have any faith!"

It is on important of endurance, perseverance and patience on the side effects and calamity of this world that the Qur‟ān points at in the following five verses of al-Baqarah:

153. O ye who believe! Seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. 154. And say not of those who are slain In the way of Allah.

"They are dead." Nay, they are living, though ye perceive (it) not. 155. Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the Fruits (of your toil), but give glad tidings to those who patiently persevere, 156. Who say, when afflicted with calamity: "To Allah we belong, and to Him is our return":- 157. They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance.”

Lastly, Sūratul-Baqarah describes righteousness for human of senses to believe and embark and act upon:

177. It is not righteousness that ye turn your faces towards east or West; but it is righteousness- to believe In Allah and the Last Day, and the angels, and the Book, and the Messengers; to spend of your substance, out of love for him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast In prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, In pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah‟s fearers.

This verse is also supported by another verse in the chapter, al-Baqarah to complete discussion over goodness and righteousness: “189… It is no virtue if ye enter your houses from the back: it is virtue if ye fear Allah. Enter houses through the proper doors: and fear Allah. That ye may prosper.”

6. CONCLUSION

Without any doubt, Qur‟ān was revealed as an indicator and guide to mankind of all times and periods. It touches human life as a whole in various dimensions and phases of life. Creation of man, the purpose of life, the development of human character and the last destination are among the topics of discussion of Chapter two of the holy Qur‟ān, Sūratul-Baqarah. Various human characters of all time are elucidated in the Qur'ān as teachings for generations to come.

There is good character and there is also the opposite, so as to be used as a guideline and teaching for the whole humans race. People who are successful in the sight of Allah are those who follow the guidance of the Qur'ān and the Sunnah in entire life and of the Sūratul- Baqarah in particular. In short, every thought, actions, behaviors, and a choice made by each individual shall be based on the teachings of the Qur'ān and the Sunnah.

Highlighted for discussion in this paper are senses (ḥawās) as the characteristics that man has been endowed with since the beginning of his creation which started with the first man on this global planet, Ādam. The senses are of five; ear for hearing, hand for touching, mouth for taste, eye or sight for visual and seeing and nose for smelling. Also, the functions of the five senses of human beings are discussed in relation to Sūratul-Baqarah. The senses through which human deeds are carried out and determined have significant role to play in doing bad or good.

It is observed that senses will strong in human beings at the younger age, but weak at the old age, with exception, according to the Qur‟ān, of the believers and the righteous people who have good deeds in their record and account. Besides, remedies are provided in this work

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for the weakness of the senses that the old age may like bring about. Remedies like enough lightning for reading and actions, appropriate environmental temperatures, sensory gardens and so on and so forth.

Finally, in Sūratul-Baqarah, all human beings with good and well functional senses are also placed on good behaviors, characters and morals are encouraged and mandated to use their faculty of senses to behave well, possess good conducts and moral behaviors for standard building, moving and development of environment and social welfare of the society.

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