SURAH AL-MAA IDAH (AYA 81 to 90)
وَلَوْ
كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا
اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَٰكِنَّ كَثِيرًا مِنْهُمْ فَاسِقُونَ {5:81}
[Q5:81] Wa law kaanoo yu'minoona
billaahi wan nabiyyi wa maaa unzila ilaihi attakhazoohum awliyaaa'a wa laakinna
kaseeram minhum faasiqoon.
[Q5:81]
And had they believed in ALLAH (SWT) and the prophet and what was revealed
to him, they would not have taken them for friends but! Most of them are transgressors.
[Q5:81] Sekiranya mereka beriman kepada ALLAH (SwT) dan kepada Nabi serta apa yang diturunkan kepadanya nescaya mereka tidak menjadikan orang-orang (musyrik) sebagai teman rapat, akan tetapi kebanyakan dari mereka adalah orang-orang fasik.
[Q5:81] Sekiranya mereka beriman kepada ALLAH (SwT) dan kepada Nabi serta apa yang diturunkan kepadanya nescaya mereka tidak menjadikan orang-orang (musyrik) sebagai teman rapat, akan tetapi kebanyakan dari mereka adalah orang-orang fasik.
According
to Minhaj al
Sadiqin **an-nabiyy refers to
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) and **ma unzila ilayhi refers
to the Qur’an.
BUT SOME commentators
say that the reference is to Musa
and the Tawrat; and had the Jews believed in ALLAH (SWT), Musa and the
Tawrat they
would not have taken the pagans for friends, BECAUSE there are clear prophecies in
the Tawrat about the advent of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) (see commentary of al Baqarah 2:40).
______________________________________________________________________________________________
(5:81) For
had they truly believed in Allah and the Messenger and what was sent down to
him, they would not have taken unbelievers (instead of believers) for their
allies. *103 But
many of them have rebelled against Allah altogether.
*103. It seems natural that those who believe in God
and the Prophets and the Scriptures, compared with the polytheists, would
naturally be more sympathetic to those who at least share with them belief in
God, in prophethood and in .revelation (whatever their disagreements on other
religious issues). It was ironic, therefore, that the Jews should openly
support the polytheists in the struggle between polytheism and monotheism, and
that their sympathies in the conflict between those who rejected prophethood
and those who believed in it should lie expressly with the former. Despite all
this, they brazenly claimed to be true believers in God, in the Prophets and in
the Scriptures.
لَتَجِدَنَّ
أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا
ۖ وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا
إِنَّا نَصَارَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا
وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ {5:82}
[Q5:82] Latajidanna ashad dan naasi
'adaawatal lillazeena aamanul Yahooda wallazeena ashrakoo wa latajidanna
aqrabahum mawaddatal lil lazeena aamanul lazeena qaalooo innaa Nasaaraa;
zaalika bi anna mminhum qiseeseena wa ruhbaananw wa annahum laa yastakbiroon.
[Q5:82]
Certainly you will find the most violent of people in enmity for those who
believe (to be) the Jews and those who are polytheists, and you will certainly
find the nearest in friendship to those who believe (to be) those who say: We
are Christians; this is because there are priests and monks among them and
because they do not behave proudly.
[Q5:82] Demi sesungguhnya engkau (wahai Muhammad) akan dapati manusia yang keras sekali permusuhannya kepada orang-orang yang beriman ialah orang-orang Yahudi dan orang-orang musyrik dan demi sesungguhnya engkau akan dapati orang-orang yang dekat sekali kasih mesranya kepada orang-orang yang beriman ialah orang-orang yang berkata: Bahawa kami ini ialah orang-orang Nasrani yang demikian itu, disebabkan ada di antara mereka pendita-pendita dan ahli-ahli ibadat, dan kerana mereka pula tidak berlaku sombong.
[Q5:82] Demi sesungguhnya engkau (wahai Muhammad) akan dapati manusia yang keras sekali permusuhannya kepada orang-orang yang beriman ialah orang-orang Yahudi dan orang-orang musyrik dan demi sesungguhnya engkau akan dapati orang-orang yang dekat sekali kasih mesranya kepada orang-orang yang beriman ialah orang-orang yang berkata: Bahawa kami ini ialah orang-orang Nasrani yang demikian itu, disebabkan ada di antara mereka pendita-pendita dan ahli-ahli ibadat, dan kerana mereka pula tidak berlaku sombong.
It is impossible to
exaggerate the formidable quality of the Jew as an enemy. The Jews and idolaters were most excessive in hatred of the
believers, BUT those who said: "We are the followers of
Isa", were closer to the Muslims BECAUSE the priests and monks among the
early Christians were not Trinitarians.
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(5:82) Of all men you will find the Jews and those who
associate others with Allah in His divinity to be the most hostile to those who
believe; and you will surely find that of ail people they who say: 'We are
Christians', are closest to feeling affection for those who believe. This is
because there are worshipful priests and monks among them, and because they are
not arrogant.
وَإِذَا
سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ
الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ ۖ يَقُولُونَ رَبَّنَا آمَنَّا
فَاكْتُبْنَا مَعَ الشَّاهِدِينَ {5:83}
[Q5:83] Wa izaa sami'oo maaa unzila ilar
Rasooli taraaa a'yunahum tafeedu minad dam'i mimmmaa 'arafoo minalhaqq;
yaqooloona Rabbanaaa aamannaa faktubnaa ma'ash shaahideen.
[Q5:83]
And when they hear what has been revealed to the messenger you will see
their eyes overflowing with tears on account of the truth that they recognize;
they say: Our Lord! We believe, so write us down with the witnesses (of truth).
[Q5:83] Dan apabila mereka mendengar Al-Quran yang diturunkan kepada Rasulullah
(Muhammad, s.a.w), engkau melihat mata mereka mencucurkan air mata disebabkan
apa yang mereka ketahui (melalui Kitab mereka) dari kebenaran (Al-Quran),
sambil mereka berkata: Wahai Tuhan kami, kami beriman (kepada Nabi Muhammad dan
Kitab Suci Al-Quran), oleh itu tetapkanlah kami bersama-sama orang-orang yang
menjadi saksi (yang mengakui kebenaran Nabi Muhammad s.a.w).
WHEN THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) BEGAN TO PREACH IN PUBLIC AT MAKKA, the Quraysh
violently reacted against him. They insulted him in
public, threw dust and dirt at him and over him while in prayers, made loud
cries, hooted or sang wild songs to drown his voice while he was preaching; BUT to their discomfiture they could not prevent him. Finding all their efforts of no avail, they began to use violence against his followers.
°
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), THEREFORE, ADVISED HIS FOLLOWERS, who had no protection in Makka, to
seek refuge elsewhere. Abyssinia was
the place proposed for this purpose, and unanimously agreed upon. ACCORDINGLY, in
the fifth year of bi-that (about 615 A.D.) one hundred and sixteen refugees
(116), headed by Jafar bin Abu Talib,
reached Abyssinia in safety, while the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his family remained in Makka.
°
Baffled
by the Muslim converts escaping to Abyssinia, the Quraysh sent an embassy headed by Amru bin As and Abdullah bin
abi Rabi-i with costly presents to the Christian King of Abyssinia, Najashi (Negus). Amru and Abdullah first
prostrated themselves to pay Negus their respects, then explained that some of
their tribes-men, having adopted a new faith which taught them to think lightly
of Isa and Maryam, had forsaken their ancestral religion and escaped to his
country. They requested the king, in the name of the
Quraysh chiefs, that the fugitives might be delivered up to them.
°
The king sent for the Muslims
to hear from them the defence against the heresy of which they were accused.
They came in a body headed by Jafar bin Abu Talib. None of the Muslims prostrated himself before the
king; BUT saluted him in their usual manner, 'peace be on you'. The king was not
offended, rather admiring their manners, repeated the charges brought against
them by the embassy of Quraysh. Jafar,
who was a man of noble men, pre-possessing countenance and persuasive
eloquence, stood forth and expounded the doctrines of Islam with zeal and
enthusiasm. The king who was a Nestorian Christian found the doctrines similar
to those of his own religion, opposed to polytheism. He asked Jafar to recite
some passages from the revelations to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). Jafar
recited the surah of Maryam, which- touched the
heart of the king so much that he could not help shedding tears. (Tabari; Ibn Athir, Ibn Hisham). IT IS REPORTED THAT ON THIS OCCASION THESE VERSES (5:83 TO 5:86) WERE
REVEALED.
°
Then Negus,
pleased to hear Jafar explaining the
religion of ALLAH (SWT), DISMISSED THE EMBASSY OF
QURAYSH FROM HIS COURT RETURNING THEIR GIFTS, and
received the Muslims into his favour over and above the protection they already
enjoyed. The Muslims lived in
Abyssinia till the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) established the community of his followers
in Madina. In the meantime Negus and his courtiers had
embraced Islam.
°
THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WROTE HIM TO SEND BACK THE PARTY OF MUSLIMS TO MADINA. WHILE
THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)
WAS AT KHAYBAR, JAFAR REACHED KHAYBAR ON THE DAY OF ITS CONQUEST BY
HIS BROTHER, ALI IBN ABU TALIB.
THE
HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)
WAS MUCH PLEASED TO WELCOME BACK HIS COUSIN AFTER SO LONG A SEPARATION, AND
JOYFULLY EXPLAINED “that
he did not know which of the two incidents jafar's arrival or the conquest of
khaybar by ali -delighted him most.”
Along with Jafar came some selected scholars from
Abyssinia to learn more about Islam. *A group of
Christians from Syria headed by the great Christian monk, Buhayra, also came to meet the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). When the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) recited the surah Ya Sin before
them, their eyes brimmed over with tears and all
of them became Muslims.
______________________________________________________________________________________________
(5:83) And when they hear what has been revealed to
the Messenger you see that their eyes overflow with tears because of the Truth
that they recognize and they say: 'Our Lord! We do believe; write us down,
therefore, with those who bear witness (to the Truth).
وَمَا
لَنَا لَا نُؤْمِنُ بِاللَّهِ وَمَا جَاءَنَا مِنَ الْحَقِّ وَنَطْمَعُ أَنْ
يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّالِحِينَ {5:84}
[Q5:84] Wa maa lanaa laa nu'minu
billaahi wa maa jaaa'anaa minal haqqi wa natma'u ai yudkhilanaa Rabbunaa ma'al
qawmis saaliheen.
[Q5:84]
And what (reason) have we that we should not believe in ALLAH (SWT) and in
the truth that has come to us, while we earnestly desire that our Lord should
cause us to enter with the good people?
[Q5:84] Dan tidak ada sebab bagi kami tidak beriman kepada ALLAH (SwT) dan kepada kebenaran (Al-Quran) yang sampai kepada kami, padahal kami ingin (dengan sepenuh-penuh harapan), supaya Tuhan kami memasukkan kami (ke dalam Syurga) bersama-sama orang-orang yang soleh.
[Q5:84] Dan tidak ada sebab bagi kami tidak beriman kepada ALLAH (SwT) dan kepada kebenaran (Al-Quran) yang sampai kepada kami, padahal kami ingin (dengan sepenuh-penuh harapan), supaya Tuhan kami memasukkan kami (ke dalam Syurga) bersama-sama orang-orang yang soleh.
(see
commentary for verse 83)
______________________________________________________________________________________________
(5:84) And why should we not believe in Allah and the
Truth which has come down to us when we do fervently desire that our Lord
include us among the righteous?'
فَأَثَابَهُمُ
اللَّهُ بِمَا قَالُوا جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ
فِيهَا ۚ وَذَٰلِكَ جَزَاءُ الْمُحْسِنِينَ {85}
[Q5:85] Fa asaabahumul laahu bimaa
qaaloo Jannnaatin tajree min tahtihal anhaaru khaalideena feehaa; wa zaalika
jazaaa'ul muhsineen.
[Q5:85] Therefore ALLAH (SWT) rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do good (to others).
[Q5:85] Therefore ALLAH (SWT) rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do good (to others).
[Q5:85] Lalu ALLAH (SwT) memberikan pahala kepada mereka
disebabkan (pengakuan iman yang ikhlas) yang telah mereka ucapkan, (iaitu
mereka dibalas dengan) Syurga yang mengalir di bawahnya beberapa sungai; mereka
pula tetap kekal di dalamnya. Dan yang demikian itu, adalah balasan orang-orang
yang berusaha berbuat kebaikan.
(see
commentary for verse 83)
______________________________________________________________________________________________
(5:85) So Allah rewarded them for these words with
Gardens beneath which rivers flow so that they would abide there for ever. Such
is the reward of the people who do good.
وَالَّذِينَ
كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ {5:86}
[Q5:86] Wallazeena kafaroo wa kazzaboo
bi Aayaatinaaa ulaaa'ika Ashaabul Jaheemm.
[Q5:86] And (as for) those who disbelieve and reject Our communications, these are the companions of the flame.
[Q5:86] And (as for) those who disbelieve and reject Our communications, these are the companions of the flame.
[Q5:86] Dan (sebaliknya) orang-orang yang kafir serta mendustakan ayat-ayat
keterangan Kami, mereka itulah ahli Neraka.
(see
commentary for verse 83)
______________________________________________________________________________________________
(5:86) Those who disbelieved and gave the lie to Our
signs are rightfully the inmates of the Blazing Flame.
SECTION 12
Intoxicants and games of change prohibited
To acquire and
use only things lawful---Intoxicants and gambling prohibited---Not to be vain
in Oaths---Obedience to ALLAH and the Apostle Muhammad enjoined.
يَا
أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ
وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ {5:87}
[Q5:87] Yaaa aiyuhal lazeena aamanoo laa
tuharrimoo taiyibaati maaa ahallal laahu lakum wa laa ta'tadooo; innal laaha
laa yuhibbul mu'tadeen.
[Q5:87]
O you who believe! Do not forbid (yourselves) the good things which ALLAH
(SWT) has made lawful for you and do not exceed the limits; surely ALLAH (SWT)
does not love those who exceed the limits.
[Q5:87] Wahai orang-orang yang beriman! Janganlah kamu haramkan benda-benda yang baik-baik yang telah dihalalkan oleh ALLAH (SwT) bagi kamu dan janganlah kamu melampaui batas (pada apa yang telah ditetapkan halalnya itu); kerana sesungguhnya ALLAH (SwT) tidak suka kepada orang-orang yang melampaui batas.
[Q5:87] Wahai orang-orang yang beriman! Janganlah kamu haramkan benda-benda yang baik-baik yang telah dihalalkan oleh ALLAH (SwT) bagi kamu dan janganlah kamu melampaui batas (pada apa yang telah ditetapkan halalnya itu); kerana sesungguhnya ALLAH (SwT) tidak suka kepada orang-orang yang melampaui batas.
ISLAM DOES NOT
ALLOW TO FORBID THE GOOD THINGS ALLAH (SWT) HAS MADE LAWFUL, as the self-denying Christians do.
Some
well meaning Muslims, imitating certain
self-denying Christians, had vowed *not to partake of delicious
foods and *to abstain from going in to their
wives.
THIS THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) STRONGLY DISAPPROVED, DECLARING IN THE ASSEMBLY
OF HIS COMPANIONS THAT THERE IS NO PLACE FOR
MONKS AND ASCETICS IN ISLAM BECAUSE DUE
TO ASCETICISM AND SEVERITY MANY NATIONS HAD BEEN DESTROYED.
r
Verse 93 of
this surah, verse 20:2 of Ta Ha and verse 66:1 of Tahrim also discourage ‘ASCETICISM’.
r
SO FORBIDDING ANYTHING
ALLOWED BY ALLAH (SWT) AND HIS PROPHET IS TRANSGRESSION, BECAUSE either forbidding the lawful OR allowing the forbidden (as had been
done by many Muslim rulers) AMOUNTS TO
BREAKING THE BOUNDS OF THE DIVINE LAW.
Due
to the vehement zeal of religion, some of the faithful companions including Othman
ibne Maa’oon and also Ali ibne Abi Talib, decided to give
up worldly pleasures altogether and devote the whole time to prayer and fasting
and lead an ascetic life. The Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) intimated
this, sent for them and said:
“I have
not been commanded for this--- yourselves also have a right on you--- Verily I
also stand for prayer and I rest and I meet my women, and he is inclined
against my way of life, he is not of me.”
And
then he ordered for an assembly and gave a sermon saying:
“Why
should people forbid on themselves, women, food, scents, rest and the sensual
enjoyments of the world--- Verily I command ye not that ye be monks and
ascentcs--- Verily in my religion to give up meat and women nor to spend lives
in monasteries and hermitages. The
monasticism for my people is fasting, and asceticism for them is the fight in
the way of ALLAH (SWT)--- [1] Submit ye yourselve and devote ye
yourselves to ALLAH (SWT) and associate not aught with Him--- [2] Go ye on
pilgrimage to the House of ALLAH (SWT) (The Ka’ba) in Makka--- [3] Establish
prayer and give the Zakat (poor-rate) ---[4] Fast ye in the month of Ramadhan and
[5] be firmly
straight, ALLAH (SWT) will support and
help you. Verily perished those before you on account of severity in
life---They themselves rendered their lives severe and ALLAH (SWT) was severe
against them--- Here are the relics of the ruins of the monasteries and their
ruined hermitages.”
IT
WAS HERE THAT THIS VERSE and THE SUCCEEDING ONE WERE REVEALED.
______________________________________________________________________________________________
(5:87) Believers!
Do not hold as unlawful the good things which Allah has made lawful to
you, *104 and
do not exceed the bounds of right. *105 Allah
does not love those who transgress the bounds of right.
*104. This verse embodies two directives. The first is that man should not attribute to himself the
authority to proclaim things either lawful or unlawful according to his own
wishes. Only that which God has held to be lawful is lawful, and only that
which God has declared unlawful is unlawful. If men were to declare certain
things either lawful or unlawful on their own authority, they would not be
following the law of God but their own laws. The second directive is that they should not adopt the
course of world-renunciation and abstention from worldly pleasures as the
Christian monks, Hindu mendicants, Buddhist bhikshus and illuminist mystics
did. Religious-minded and virtuous people have always tended to consider their
physical and carnal desires an impediment to spiritual growth. They have
considered suffering, deprivation from worldly pleasures and abstention from
the means of worldly sustenance to be acts of goodness and indispensable for
achieving proximity to God. Even some of the Companions leaned in this
direction. The Prophet (peace be on him) once came to know that some Companions
had resolved that they would fast without interruption, that instead of
spending the night on their beds they would remain awake praying, that they
would consume neither meat nor fat, and would have no (sexual) relations with
women. The Prophet (peace be on him) addressed the people on this subject and
said: 'I have not been commanded to do so. Even your own self has rights
against you. So, fast on certain days and refrain from fasting on others. Stay
awake praying at night and also sleep. Look at me; 1 sleep as well as stay
awake (praying); sometimes I fast and sometimes I don't. I consume meat as well
as fat. Whosoever dislikes my way does not belong to me.' He then added: 'What
has happened to people that they have prohibited for themselves women, good
food, perfumes, sleep and the pleasures of the world, whereas I have not taught
you to become monks and priests. In my religion there is neither abstention
from women nor from meat, neither seclusion nor withdrawal.
For the purposes of self-control my religion has fasting. As for monasticism, all its benefits can be derived from jihad (struggle in the way of God). Serve God and associate none with Him. Perform Hajj and 'Umrah, establish Prayers, dispense Zakah and observe the fasts of Ramadan. Those who were destroyed before you were destroyed because they were severe with themselves, and when they became severe with themselves God became severe with them as well. It is the remnants of such people who you see in the oratories and hermitages of monks.' (Ibn Kathir, vol. 2, pp. 626 and 628-9 - Ed.)
There are traditions to the effect that the Prophet (peace be on him) once came to know that one of his Companions was always so preoccupied with worship and devotion that he did not approach his wife for long periods. The Prophet (peace be on him) called for him and directed him to go to his wife. On being told that he was fasting, the Prophet (peace be on him) asked him to break the fast and proceed to his wife. During the reign of 'Umar a lady once lodged the complaint that her husband fasted all day and prayed all night and had no relations with her. 'Umar appointed the famous Successor (Tabi'i), Ka'b b. Thawr al-Azdi to look into the matter. He issued the judgement that the husband had the right to spend three nights in Prayer if he so wished, but every fourth night was the right of his wife. (Fiqh al-Sunnah, vol. 2, p. 164 - Ed.)
*105. 'Do not exceed the bounds of right' has a broad signification. To hold the things which are lawful to be unlawful, and to shun the things declared by God to be clean as if they were unclean, is in itself an act of wrongful excess. It should be remembered, at the same time, that extravagant indulgence even in clean things is an act of wrongful excess. Likewise, to overstep the limits of the permissible is also an act of wrongful excess. God disapproves of all three kinds of excess.
For the purposes of self-control my religion has fasting. As for monasticism, all its benefits can be derived from jihad (struggle in the way of God). Serve God and associate none with Him. Perform Hajj and 'Umrah, establish Prayers, dispense Zakah and observe the fasts of Ramadan. Those who were destroyed before you were destroyed because they were severe with themselves, and when they became severe with themselves God became severe with them as well. It is the remnants of such people who you see in the oratories and hermitages of monks.' (Ibn Kathir, vol. 2, pp. 626 and 628-9 - Ed.)
There are traditions to the effect that the Prophet (peace be on him) once came to know that one of his Companions was always so preoccupied with worship and devotion that he did not approach his wife for long periods. The Prophet (peace be on him) called for him and directed him to go to his wife. On being told that he was fasting, the Prophet (peace be on him) asked him to break the fast and proceed to his wife. During the reign of 'Umar a lady once lodged the complaint that her husband fasted all day and prayed all night and had no relations with her. 'Umar appointed the famous Successor (Tabi'i), Ka'b b. Thawr al-Azdi to look into the matter. He issued the judgement that the husband had the right to spend three nights in Prayer if he so wished, but every fourth night was the right of his wife. (Fiqh al-Sunnah, vol. 2, p. 164 - Ed.)
*105. 'Do not exceed the bounds of right' has a broad signification. To hold the things which are lawful to be unlawful, and to shun the things declared by God to be clean as if they were unclean, is in itself an act of wrongful excess. It should be remembered, at the same time, that extravagant indulgence even in clean things is an act of wrongful excess. Likewise, to overstep the limits of the permissible is also an act of wrongful excess. God disapproves of all three kinds of excess.
وَكُلُوا
مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا ۚ وَاتَّقُوا اللَّهَ الَّذِي
أَنْتُمْ بِهِ مُؤْمِنُونَ {5:88}
[Q5:88] Wa kuloo mimmaa razaqakumul
laahu halaalan taiyibaa; wattaqul laahallazeee antum bihee mu'minon.
[Q5:88]
And eat of the lawful and good (things) that ALLAH (SWT) has given you, and
be careful of (your duty to) ALLAH (SWT), in Whom you believe.
[Q5:88] Dan makanlah dari rezeki yang telah diberikan ALLAH (SwT) kepada kamu, iaitu yang halal lagi baik dan bertakwalah kepada ALLAH (SwT) yang kepadaNya sahaja kamu beriman.
[Q5:88] Dan makanlah dari rezeki yang telah diberikan ALLAH (SwT) kepada kamu, iaitu yang halal lagi baik dan bertakwalah kepada ALLAH (SwT) yang kepadaNya sahaja kamu beriman.
(see
commentary for verse 87)
______________________________________________________________________________________________
(5:88) And partake of the lawful, good things which
Allah has provided you as sustenance, and refrain from disobeying Allah in Whom
you believe.
لَا
يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِنْ يُؤَاخِذُكُمْ
بِمَا عَقَّدْتُمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ
مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ
رَقَبَةٍ ۖ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ
أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ
يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ {5:89}
[Q5:89] Laa yu'aakhizukumul laahu
billaghwi feee aimaanikum wa laakiny ya'aakhizukum bimaa 'aqqattumul aimaana
fakaf faaratuhooo it'aamu 'asharati masaakeena min awsati maa tut'imoona
ahleekum aw kiswatuhum aw tahreeru raqabatin famallam yajid fa Siyaamu
salaasati aiyaam; zaalika kaffaaratu aimaanikum izaa halaftum; wahfazooo
aimaanakum; kazaalika yubaiyinul laahu lakum Aayaatihee la'allakum tashkuroon.
[Q5:89] ALLAH (SWT) does not call you to account for what is vain in your oaths, but He calls you to account for the making of deliberate oaths; so its expiation is the feeding of ten poor men out of the middling (food) you feed your families with, or their clothing, or the freeing of a neck; but whosoever cannot find (means) then fasting for three days; this is the expiation of your oaths when you swear; and guard your oaths. Thus does ALLAH (SWT) make clear to you His communications, that you may be fateful.
[Q5:89] ALLAH (SWT) does not call you to account for what is vain in your oaths, but He calls you to account for the making of deliberate oaths; so its expiation is the feeding of ten poor men out of the middling (food) you feed your families with, or their clothing, or the freeing of a neck; but whosoever cannot find (means) then fasting for three days; this is the expiation of your oaths when you swear; and guard your oaths. Thus does ALLAH (SWT) make clear to you His communications, that you may be fateful.
[Q5:89] Kamu tidak dikira salah oleh ALLAH (SwT) tentang
sumpah-sumpah kamu yang tidak disengajakan (untuk bersumpah), akan tetapi kamu
dikira salah olehNya dengan sebab sumpah yang sengaja kamu buat dengan
bersungguh-sungguh. Maka bayaran dendanya ialah memberi makan sepuluh orang
miskin dari jenis makanan yang sederhana yang kamu (biasa) berikan kepada
keluarga kamu atau memberi pakaian untuk mereka, atau memerdekakan seorang
hamba. Kemudian sesiapa yang tidak dapat (menunaikan denda yang tersebut), maka
hendaklah dia berpuasa tiga hari. Yang demikian itu ialah denda penebus sumpah
kamu apabila kamu bersumpah dan jagalah peliharalah sumpah kamu. Demikianlah ALLAH
(SwT) menerangkan kepada kamu ayat-ayatNya (hukum-hukum agamaNya) supaya kamu
bersyukur.
TO SWEAR TO DO WHAT IS
FORBIDDEN OR NOT TO DO WHAT IS OBLIGATORY IS CONDEMNABLE.
TO SWEAR TO DO OR NOT TO DO THAT WHICH IS OPTIONAL IN SHARI-AH IS A BINDING OATH. ALSO TO SWEAR TO DO THAT WHICH IS
COMMENDABLE OR NOT TO DO THAT WHICH IS NOT HONOURABLE IS A BINDING OATH. For
rules of expiation in addition to this verse, please also refer to books
of fiqh.
______________________________________________________________________________________________
(5:89) Allah
does not take you to task for the oaths you utter vainly, but He will certainly
take you to task for the oaths you have sworn in earnest. The expiation (for
breaking such oaths) is either to feed ten needy persons with more or less the
same food as you are wont to give to your families, or to clothe them, or to
set free from bondage the neck of one man; and he who does not find the means
shall fast for three days. This shall be the expiation for your oaths whenever
you have sworn (and broken them.) *106 But do keep your oaths. *107 Thus does
Allah make clear to you His commandments; maybe you will be grateful.
*106. Since
some people had taken an oath prohibiting for themselves the things which He
had permitted, God laid down this injunction regarding oaths made
inadvertently. The injunction makes it unnecessary to feel bound by the terms
of inadvertent oaths, and for which one will not be reproached by God. And if a
person had deliberately made an oath which entails sin he should not abide by
his oath and should expiate it (see Towards Understanding the Qur'an, vol. I,
Surah 2, nn. 243-4; for expiation see Surah 4, n. 125 above).
*107. To be mindful of one's oaths has several meanings. First, one should make proper use of oaths and should not employ them either frivolously or sinfully. Second, when a person takes an oath, he should take care not to forget it lest he be led to break it. Third, when a man deliberately takes an oath regarding something sound in itself he should pay the penalty if he happens to violate it.
*107. To be mindful of one's oaths has several meanings. First, one should make proper use of oaths and should not employ them either frivolously or sinfully. Second, when a person takes an oath, he should take care not to forget it lest he be led to break it. Third, when a man deliberately takes an oath regarding something sound in itself he should pay the penalty if he happens to violate it.
يَا
أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ
وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ
تُفْلِحُونَ {5:90}
[Q5:90] yaaa aiyuhal lazeena aamanooo
innamal khamru walmaisiru wal ansaabu wal azlaamu rijsum min 'amalish shaitaani
fajtaniboohu la'al lakum tuflihoon.
[Q5:90]
O you who believe! Intoxicants and games of chance and (sacrificing to)
stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's
work; shun it therefore that you may be successful.
[Q5:90] Wahai orang-orang yang beriman! Bahawa sesungguhnya arak dan judi dan pemujaan berhala dan mengundi nasib dengan batang-batang anak panah, adalah (semuanya) kotor (keji) dari perbuatan Syaitan. Oleh itu hendaklah kamu menjauhinya supaya kamu berjaya.
[Q5:90] Wahai orang-orang yang beriman! Bahawa sesungguhnya arak dan judi dan pemujaan berhala dan mengundi nasib dengan batang-batang anak panah, adalah (semuanya) kotor (keji) dari perbuatan Syaitan. Oleh itu hendaklah kamu menjauhinya supaya kamu berjaya.
INTOXICATING
AGENTS AND
GAMBLING HAVE BEEN PROHIBITED through al Baqarah 2:219 (see
commentary).
Many scholars (Abu Hanifa,
Hakim Ibn Sad, Suyuti, Shibli, Ibn Hajar) have mentioned in their
books about the nabidh (barley malt)
held lawful and taken by some of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)'s companions.
IN
SHI-A fiqh ALL
INTOXICATING AGENTS ARE HELD UNLAWFUL.
Ø The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: "Do
not visit a sick person if he drinks wine (or any intoxicating drink), if he
dies do not attend his funeral prayers, if he is in distress do not give him alms;
and it is like throwing your daughter into hell if you marry her to a
drunkard."
According
to the Ahlul Bayt all the prophets of ALLAH (SWT) were strict abstainers from
intoxicating drinks. Hashim, Abdul Muttalib, Abdullah, Abu Talib, Jafar, Ali and the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad), followers of
the creed of Ibrahim, never touched any intoxicating drink.
SOME NEW CONVERTS continued
wine-drinking till verse 2:219 of
al Baqarah was revealed. YET,
not satisfied with the manner of its revelation, they did not altogether
abandon their old habit. THEN verse 4:43 of
al Nisa was
revealed. Still drinking parties were held in secret. Once, in such a
gathering, where some of his prominent companions were enjoying wholeheartedly, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) came and recited these verses.
"We
will keep away from it. We will keep away from it! O Messenger of ALLAH (SWT)!" said the companions.
After that total prohibition
prevailed. According to Iqdul Farid even
after the total prohibition, a renowned companion of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) used to drink the nabidh on *the plea that without it he could not digest camel's
meat, BECAUSE
of which some Muslim jurists think that use of nabidh
is permissible
.
IT
IS REPORTED THAT WHEN THIS VERSE
WAS REVEALED a crier went through the streets of Madina crying about the verse and no
sooner every Muslim heard about the prohibition than every jar of wine in every
house was emptied and wine flew in the streets of Madina. History cannot show any
parallel in its records, of such a deep-rooted evil like drinking. So
immediately and yet totally given up by the adherents of any faith on a mere
declaration from their leaders.
______________________________________________________________________________________________
(5:90) Believers!
Intoxicants, games of chance, idolatrous sacrifices at altars, and divining
arrows *108 are
all abominations, the handiwork of Satan. So turn wholly away from it that you
may attain to true success. *109
*108. For 'altars' and divination by arrows see nn. 12 and 14 above. For games
of chance see n. 14 above.
While divination by arrow-shooting essentially constitutes a game of chance there is nevertheless a certain difference between the two, since divination by arrow-shooting, in addition to being a game of chance, is also tainted with polytheistic beliefs and superstitions. As for games of chance, this expression is applied to those games and acts in which accidental factors are considered the criteria for acquisition, fortune-making and the division of goods and property.
*109. In this verse four things are categorically prohibited: (1) intoxicants; (2) games of chance; (3) places consecrated for the worship of anyone else besides God, and altars for either sacrifices or offerings in the name of others than God; and (4) polytheistic divination by arrow-shooting.
The last three items have already been explained. (See Towards Understanding the Qur'an, vol. I, Surah 2: 219, n. 235 and Surah 5: 3, n. 14 above). Two injunctions had already been revealed concerning the prohibition of intoxicants (See Surahs 2: 219 and 4: 43). Before the revelation of the last injunction, the Prophet (peace be on him) had warned the people that intoxicants were highly displeasing to God. Hinting at the possibility of their being prohibited, he advised people to dispose of intoxicants if they had any. A little later on the present verse was revealed and the Prophet (peace be on him) then proclaimed that those who had intoxicants should neither consume nor sell them, but rather destroy them. Intoxicating liquors were poured into the streets of Madina. When asked if such liquor might be offered to the Jews as a gift the Prophet (peace be on him) replied in the negative and said: 'He Who has prohibited it has also required it not to be given away as a gift.' Some people inquired whether it was permitted to make vinegar out of such liquor. The Prophet (peace be on him) told them not to do so, but to throw it away instead. Another person asked insistently whether or not an intoxicant could be used as medicine. The Prophet (peace be on him) replied that far from being a remedy for any malady it was in itself a malady. Others sought permission to consume intoxicating liquor on the plea that they lived in a very cold region and had to work very hard, and that the people of that region habitually drank intoxicants to combat exhaustion and cold. The Prophet (peace be on him) inquired if the drink concerned did cause intoxication. On being told that it did, he said that they should abstain from it. They pointed out that the people of their region would not accept this, to which the Prophet (peace be on him) replied that they should fight them.
It is reported by 'Abd Allah Ibn 'Umar that the Prophet (peace be on him) said: 'God has cursed khamr (wine) and him who drinks it, him who provides it to others and him who buys or sells it, him who squeezes (the grapes) into wine and him who causes others to squeeze grapes (in order to make wine), him who carries it and him to whom it is carried.' (See Ahmad b. Hanbal, Musnad, vol. 2, p. 97; vol. 1, p. 316; Abu Da'ud, 'Ashribah', 2 - Ed.)
According to another tradition the Prophet (peace be on him) instructed not to eat at the table where intoxicating drinks were being taken. In the beginning the Prophet (peace be on him) even forbade the use of vessels in which intoxicating drinks had either been made or served. Later on, when the prohibition of drinks was completely observed the Prophet (peace be on him) withdrew the interdiction regarding the use of these vessels. (See Abu Da'ud, 'At'imah', 18; Tirmidhi, 'Adab', 43; Darimi, 'Ashribah', 15; Ahmad b. Hanbal, Musnad, vol. 1, p. 20; vol. 3, p. 339 - Ed.) Though the word khamr in Arabic means literally 'the drink made from grapes', it was also used figuratively for intoxicating liquors made from wheat, barley, raisins, dates and honey. The Prophet (peace be on him) applied the prohibition of wine to all intoxicants. In this regard we find categorical statements from the Prophet (peace be on him) embodied in traditions: 'Every intoxicant is khamr, and every intoxicant is prohibited.'
'Every drink which causes intoxication is prohibited.' 'I forbid everything which intoxicates.' In a Friday sermon 'Umar defined khamr in the following manner: 'Whatever takes hold of the mind is khamr.' (See Bukhari, 'Wudu", 71; 'Maghazi', 60, 'Ashribah', 4,10, 'Adab', 8, 'Ahkam', 22; Muslim, 'Ashribah', 67-9; Abu Da'ud, 'Ashribah', 5, 71; Ibn Majah, 'Ashribah', 9, 13, 14; Darimi, 'Ashribah', 8, 9; Muwatta', 'Dahaya', 8; Ahmad b. Hanbal, Musnad, vol. 1, pp. 274, 289, 350; vol. 2, pp. 16, 158, 171, 185, 429, 501; vol. 3, pp. 63, 66, 112, 119, 361; vol. 4, pp. 41, 416; vol. 6, pp. 36, 71, 72, 97, 131, 190 and 226 - Ed.)
The Prophet (peace be on him) also enunciated the following principle: 'If anything causes intoxication when used in large quantity, even a small quantity of it is prohibited.' 'If a large quantity of something causes intoxication, to drink even a palmful of it is prohibited.' (See Abu Da'ud, 'Ashribah', 5; Ibn Majah, 'Ashribah', 10; Ahmad b. Hanbal, Musnad, vol. 2, pp. 167, 179 and vol. 3, p. 343 - Ed.)
In the time of the Prophet (peace be on him) no specific punishment had been laid down for drinking. A person caught drunk would be struck with shoes, fists, and whips made of twisted cloth and palm sticks. The maximum number of lashes to which any culprit was subjected was forty. In the time of Abu Bakr the punishment continued to be forty lashes. In the time of 'Umar the punishment initially remained at forty lashes also, but when he saw people persist in drinking he fixed the punishment at eighty lashes after consulting the Companions. This was considered the prescribed legal punishment for drinking by Malik and Abu Hanifah, and even by Shafi'i according to one tradition. But Ahmad b. Hanbal, and, according to a variant tradition, Shafi'i, considered the punishment to consist of forty lashes, and 'Ali is reported to have preferred this opinion.
According to Islamic Law, it is the bounden duty of an Islamic government to enforce this prohibition. In the time of 'Umar the shop of a member of the Thaqif tribe, by the name of Ruwayshid, was burnt down because he carried on the sale of liquor. On another occasion a whole hamlet was set on fire because it had become a center of illegal traffic in liquor.
While divination by arrow-shooting essentially constitutes a game of chance there is nevertheless a certain difference between the two, since divination by arrow-shooting, in addition to being a game of chance, is also tainted with polytheistic beliefs and superstitions. As for games of chance, this expression is applied to those games and acts in which accidental factors are considered the criteria for acquisition, fortune-making and the division of goods and property.
*109. In this verse four things are categorically prohibited: (1) intoxicants; (2) games of chance; (3) places consecrated for the worship of anyone else besides God, and altars for either sacrifices or offerings in the name of others than God; and (4) polytheistic divination by arrow-shooting.
The last three items have already been explained. (See Towards Understanding the Qur'an, vol. I, Surah 2: 219, n. 235 and Surah 5: 3, n. 14 above). Two injunctions had already been revealed concerning the prohibition of intoxicants (See Surahs 2: 219 and 4: 43). Before the revelation of the last injunction, the Prophet (peace be on him) had warned the people that intoxicants were highly displeasing to God. Hinting at the possibility of their being prohibited, he advised people to dispose of intoxicants if they had any. A little later on the present verse was revealed and the Prophet (peace be on him) then proclaimed that those who had intoxicants should neither consume nor sell them, but rather destroy them. Intoxicating liquors were poured into the streets of Madina. When asked if such liquor might be offered to the Jews as a gift the Prophet (peace be on him) replied in the negative and said: 'He Who has prohibited it has also required it not to be given away as a gift.' Some people inquired whether it was permitted to make vinegar out of such liquor. The Prophet (peace be on him) told them not to do so, but to throw it away instead. Another person asked insistently whether or not an intoxicant could be used as medicine. The Prophet (peace be on him) replied that far from being a remedy for any malady it was in itself a malady. Others sought permission to consume intoxicating liquor on the plea that they lived in a very cold region and had to work very hard, and that the people of that region habitually drank intoxicants to combat exhaustion and cold. The Prophet (peace be on him) inquired if the drink concerned did cause intoxication. On being told that it did, he said that they should abstain from it. They pointed out that the people of their region would not accept this, to which the Prophet (peace be on him) replied that they should fight them.
It is reported by 'Abd Allah Ibn 'Umar that the Prophet (peace be on him) said: 'God has cursed khamr (wine) and him who drinks it, him who provides it to others and him who buys or sells it, him who squeezes (the grapes) into wine and him who causes others to squeeze grapes (in order to make wine), him who carries it and him to whom it is carried.' (See Ahmad b. Hanbal, Musnad, vol. 2, p. 97; vol. 1, p. 316; Abu Da'ud, 'Ashribah', 2 - Ed.)
According to another tradition the Prophet (peace be on him) instructed not to eat at the table where intoxicating drinks were being taken. In the beginning the Prophet (peace be on him) even forbade the use of vessels in which intoxicating drinks had either been made or served. Later on, when the prohibition of drinks was completely observed the Prophet (peace be on him) withdrew the interdiction regarding the use of these vessels. (See Abu Da'ud, 'At'imah', 18; Tirmidhi, 'Adab', 43; Darimi, 'Ashribah', 15; Ahmad b. Hanbal, Musnad, vol. 1, p. 20; vol. 3, p. 339 - Ed.) Though the word khamr in Arabic means literally 'the drink made from grapes', it was also used figuratively for intoxicating liquors made from wheat, barley, raisins, dates and honey. The Prophet (peace be on him) applied the prohibition of wine to all intoxicants. In this regard we find categorical statements from the Prophet (peace be on him) embodied in traditions: 'Every intoxicant is khamr, and every intoxicant is prohibited.'
'Every drink which causes intoxication is prohibited.' 'I forbid everything which intoxicates.' In a Friday sermon 'Umar defined khamr in the following manner: 'Whatever takes hold of the mind is khamr.' (See Bukhari, 'Wudu", 71; 'Maghazi', 60, 'Ashribah', 4,10, 'Adab', 8, 'Ahkam', 22; Muslim, 'Ashribah', 67-9; Abu Da'ud, 'Ashribah', 5, 71; Ibn Majah, 'Ashribah', 9, 13, 14; Darimi, 'Ashribah', 8, 9; Muwatta', 'Dahaya', 8; Ahmad b. Hanbal, Musnad, vol. 1, pp. 274, 289, 350; vol. 2, pp. 16, 158, 171, 185, 429, 501; vol. 3, pp. 63, 66, 112, 119, 361; vol. 4, pp. 41, 416; vol. 6, pp. 36, 71, 72, 97, 131, 190 and 226 - Ed.)
The Prophet (peace be on him) also enunciated the following principle: 'If anything causes intoxication when used in large quantity, even a small quantity of it is prohibited.' 'If a large quantity of something causes intoxication, to drink even a palmful of it is prohibited.' (See Abu Da'ud, 'Ashribah', 5; Ibn Majah, 'Ashribah', 10; Ahmad b. Hanbal, Musnad, vol. 2, pp. 167, 179 and vol. 3, p. 343 - Ed.)
In the time of the Prophet (peace be on him) no specific punishment had been laid down for drinking. A person caught drunk would be struck with shoes, fists, and whips made of twisted cloth and palm sticks. The maximum number of lashes to which any culprit was subjected was forty. In the time of Abu Bakr the punishment continued to be forty lashes. In the time of 'Umar the punishment initially remained at forty lashes also, but when he saw people persist in drinking he fixed the punishment at eighty lashes after consulting the Companions. This was considered the prescribed legal punishment for drinking by Malik and Abu Hanifah, and even by Shafi'i according to one tradition. But Ahmad b. Hanbal, and, according to a variant tradition, Shafi'i, considered the punishment to consist of forty lashes, and 'Ali is reported to have preferred this opinion.
According to Islamic Law, it is the bounden duty of an Islamic government to enforce this prohibition. In the time of 'Umar the shop of a member of the Thaqif tribe, by the name of Ruwayshid, was burnt down because he carried on the sale of liquor. On another occasion a whole hamlet was set on fire because it had become a center of illegal traffic in liquor.
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