of Nekounam (May his sacred spirit be sanctified), Session 1121
The Noble Quran, like a radiant beacon, guides humanity towards salvation, and its verses each contain profound meanings and infinite wisdom. Verse 90 of Surah Al-Maidah, addressed directly to the believers, speaks of impurities rooted in satanic insinuations that divert man from the path of truth. This verse, by prohibiting khamr (intoxicants), maisir (gambling), ansab (idols), and azlam (divining arrows), not only presents jurisprudential rulings but also invites reflection upon the nature of these actions and their effects on individual and social realms. In this treatise, relying upon the lectures of a venerable scholar, an elucidation of this verse and an in-depth analysis of its concepts have been undertaken. The aim is not only a more precise understanding of this verse but also to offer a novel perspective on subject identification, legal rulings, and criterion recognition in Islamic jurisprudence, thereby opening a path towards reforming religious and social behaviours.
The Noble Quran in verse 90 of Surah Al-Maidah addresses the believers with a sublime expression:
O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.
This address, like a clarion bell, awakens the believers heart and summons adherence to divine commandments. Faith, in this verse, is not merely an inner conviction but an active commitment that obligates the believer to refrain from four reprehensible acts. This responsibility is imposed as a heavy burden on the shoulders of the believers so that by avoiding impurities, they may pave the way for salvation.
The verse explicitly identifies four actions as satanic defilements: khamr (intoxicants), maisir (gambling), ansab (idols), and azlam (divining arrows). The particle إِنَّمَا at the beginning of the verse emphasises the exclusivity of these acts, as if the Quran intends to focus the believers attention specifically on these four impurities. The command فَاجْتَنِبُوهُ (so avoid it) manifests as a decisive divine order, underscoring the necessity and urgency of abstaining from these deeds. This prohibition is not merely a juridical ruling but also an invitation to contemplate the consequences of these acts on the soul, intellect, and society.
Khamr, linguistically rooted in خَمَرَ, signifies covering. However, unlike kufr (disbelief), which conceals reality through denial, khamr creates a cover that disrupts reason. Khamr acts like a dark curtain obscuring human perception and discernment, preventing one from apprehending the truth. This disturbance is akin to a storm in the sea of the mind, depriving the person of tranquillity and balance.
Kufr resembles dust on the mirror of truth, hiding belief in the truth, whereas khamr, like a poison within the intellect, incapacitates the faculty of reasoning. Kufr might grant apparent tranquillity, but khamr, due to its disruptive effect on cognitive faculties, does not bestow lasting peace. This distinction draws a clear line between ideological deviation and intellectual impairment.
Khamr is not limited to a specific type of wine but encompasses any substance that impairs the intellect, whether whisky, cognac, or spirits. This comprehensiveness acts like an extensive network, including all intoxicants within the prohibition. However, the question remains: which substances genuinely qualify as khamr? The answer lies in precise subject identification.
Recognising khamr means identifying substances that disrupt the intellect, which is essential for determining their ruling. Without this precision, jurisprudence loses comprehensiveness and accuracy. Religious scholars must act like explorers in the mine of truth, accurately identifying the instances and characteristics of khamr to harmonise juridical rulings with contemporary needs.
The prohibition criterion for khamr is the induction of intellectual disturbance. Any substance possessing this characteristic falls under the prohibition. This criterion serves as a precise standard enabling the jurisprudential rulings to adapt to new substances. If a substance lacks the effect of intellectual disruption and instead brings vitality and cheerfulness, it lies outside the prohibitions scope. This viewpoint serves as a bridge between traditional jurisprudence and contemporary requirements, reflecting jurisprudences flexibility and comprehensiveness.
Religious sciences, in some instances, have lacked precise subject identification. This deficiency casts a shadow over the sunlight of truth and leads to ambiguity in rulings. For example, ignorance about the instances of khamr or music distances rulings from precision and efficacy. This critique invites a reassessment of scientific methods in religious studies and the strengthening of subject and criterion identification.
Attempting to author a scientific work on the varieties of khamr encountered social obstacles due to concerns about misguidance. This experience serves as a mirror, reflecting the challenges of publishing scientific works in sensitive religious fields. Nevertheless, expertise in subject identification acts as a luminous torch, paving the way for issuing precise rulings.
The Noble Quran describes khamr as رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ a defilement stemming from satanic insinuations. This description, like a warning, reveals khamrs destructive nature and its role in human deviation. Yet, identifying the instances of this impurity requires precise subject knowledge.
Fermentation and intoxication are two distinct characteristics of khamr. A substance may ferment without intoxicating or intoxicate without fermentation. The prohibition depends on intoxication and intellectual disruption, not mere fermentation. This analysis clearly delineates the boundaries of the prohibition ruling.
The Noble Quran refers to pure wine a heavenly pure beverage as a symbol of divine blessings. This wine, like a clear stream, not only does not impair intellect but also brings cheerfulness and purity. The concept of producing pure wine in this world is a proposal for finding lawful alternatives to meet human needs.
The widespread consumption of khamr among some Islamic societies, like a warning bell, results from inadequate education and disregard for religious rulings. This phenomenon, like a fire beneath ashes, fuels ethical and social deviations. Reforming this condition necessitates religious education and cultural development.
Maisir, linguistically from يَسَرَ, meaning ease and facility, in this verse refers to illicit income, such as gambling. Gambling, like a deceptive trap, entices man towards wealth without effort and diverts him from the path of truth.
Khamr and maisir are like two wings of a sinister bird, often found together. The gambler frequently resorts to khamr to alleviate the pain of loss. This connection forms a chain that traps man in moral and social deviations.
The term gambling is possibly derived from قمر (moon), as gambling took place on moonlit nights in secluded places. This etymology opens a window to the historical and social background of gambling.
In popular culture, gambling during Nowruz was considered an auspicious tradition. Elders and youth adhered to games such as card games, viewing it as a sign of good fortune. However, this tradition, like a withered branch, contradicts Islamic rulings and requires reform.
Gambling, due to its clandestine nature and association with unethical behaviours such as fighting and extortion, disrupts social order. This phenomenon acts as a wound on societys body, fostering corruption and distrust.
Ansab refers to idols or stones erected for worship. These idols, as symbols of polytheism, divert man from monotheism. The Noble Quran, by prohibiting ansab, underscores the necessity of monotheism.
Experiencing environments such as the Kaaba before Islam, filled with idols, reflects the widespread prevalence of idolatry. This experience highlights the historical importance of ansab and its role in doctrinal deviations.
Apparent idolatry, like ansab, is analogous to internal deviations like sin and hostility. Man, like a Kaaba with a pure exterior but an interior filled with idols, may conceal impurities within himself.
Friendship with a person engaged in idol trading was akin to a journey into the
