Verse 219 of Surah Al-Baqarah, as one of the pivotal Qur'anic verses elucidating the rulings on khamr (intoxicants) and maisir (gambling), opens a window towards a profound social, ethical, and jurisprudential analysis of these two phenomena. This verse, wherein a question is posed to the Prophet Muhammad (peace be upon him) regarding intoxicants and gambling, and the divine response is provided with subtlety and wisdom, constitutes a landmark in examining the gradual stages of prohibition of these acts within the Qur'an. Khamr and maisir, considered part of a set termed here as the "five abominations" (khabith khams)namely intoxicants, gambling, dancing, singing, and opiumhave held a distinctive place in human history, profoundly impacting social and moral structures of societies. This writing, adopting a scientific and systematic approach, analyses the content of this verse alongside related verses in Surah Al-Maidah, employing theological, jurisprudential, sociological, and psychological perspectives to examine various facets of these two phenomena. The structure of this text is designed to preserve all lecture details while employing a lofty and academically appropriate language to clarify concepts for erudite audiences. Literary allusions and metaphors are also utilised to enrich the text, inviting the readerlike a light emanating from the niche of divine wisdomto contemplate the depths of Quranic meanings.
Intoxicants, gambling, dancing, singing, and opium, referred to in this exegesis as the "five abominations," have historically held a conspicuous presence within human cultures. These phenomena, akin to threads woven intricately into the fabric of social life, due to their recreational and commercial functions, have occupied special positions in various societies. From a cultural anthropology perspective, these matters have become inseparable components of social life owing to their ability to create transient pleasures and generate income. This prevalence has presented ethical and social challenges which the Quran, with unparalleled wisdom, addresses.
Due to their economic and consumptive roles, intoxicants and gambling have been widespread in human societies. Khamr, as an alcoholic beverage, has in many cultures been not only a consumable substance but also a valuable commercial commodity. Maisir, as an activity promising wealth without toil, has been prevalent among various social strata. From an economic sociology viewpoint, these two phenomena, by generating financial cycles and attracting social groups, have become integral parts of societal economic systems. This widespread prevalence underscores the necessity of a gradual approach in their prohibition.
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا ۗ
Translation: They ask you about intoxicants and gambling. Say: "In them is a great sin and [yet,] some benefit for people. But their sin is greater than their benefit."
This verse, as the initial step in the Quranic exposition of intoxicants and gambling, responds to a question posed to the Prophet (peace be upon him) reflecting the concerns of the early Islamic community. From a sequential exegesis standpoint, this verse marks a pivotal point for subsequent stages of prohibition. The Quran here, instead of outright declaring prohibition, engages in a logical and wise analysis of these phenomena, mentioning the great sin and apparent benefits.
Due to the prevalence of intoxicants and gambling within the pre-Islamic society, the Quran employed a gradual strategy for their prohibition. This approach, akin to the precise architecture of a grand edifice, prevented social upheaval and facilitated acceptance of divine rulings. From the perspective of dynamic jurisprudence, this approach aligns with the principles of wisdom and public interest in legislation. Sudden implementation of rulings, like pouring cold water onto a hot vessel, could shatter the social structure. Therefore, Islam, with unparalleled subtlety, first analyses sin and benefit, then declares them abominable and causes of enmity, and ultimately announces explicit prohibition.
The prohibition of intoxicants and gambling in the Quran proceeds in four systematic stages:
These stages, as steadfast steps on a wise path, illustrate the Qurans precise engineering in societal reform.
The term ithm (sin), repeated 48 times in the Quran, denotes a sin that may be minor in itself but carries significant repercussions. The adjective kabr (great) in this verse indicates the intensity of such repercussions. From the perspective of Quranic linguistics, a great sin refers to transgressions that, due to their social and moral impacts, lead to widespread corruption. For instance, intoxicants may result in drunkenness, murder, and social decay; gambling may precipitate economic ruin and loss of honour.
Intoxicants, due to their psychological effects, diminish individual control and lead to aggressive behaviours and social crimes. Social psychology indicates that alcohol consumption can reduce moral inhibitions and increase violence. These effects resemble a storm that devastates the moral foundations of society.
