The Holy Qur'an, like a radiant lamp, serves as humanitys guide towards felicity and salvation. Verse 90 of Surah Al-Midah, with profound and wise expression, admonishes the believers against falling into the snares of vile and satanic deeds, urging them to avoid such matters in order to attain success and salvation. This discourse, through a theistic and social lens, elucidates the meanings and concepts of this noble verse and, by reflecting on historical and contemporary instances, reveals the connection between divine rulings and the needs of human society. The present writing endeavours, employing eloquent and dignified language, to present the Qur'anic teachings with an analytical and comprehensive perspective to the readers.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
O you who have believed! Indeed, intoxicants, gambling, idolatrous offerings, and divining arrows are an abomination of Satan's handiwork. So avoid them that you may prosper.
This noble verse, addressing the believers directly, introduces four reprehensible acts as instances of Satanic abomination: khamr (intoxicants), maisir (gambling), ansb (idolatry), and azlm (divining arrows). These deeds, owing to their association with satanic whisperings, are deemed impure and objectionable in the Qur'anic perspective, and avoidance thereof is the path towards salvation. Subsequently, each of these concepts is examined with a profound and analytical gaze.
Khamr, which in the Jahiliyyah culture was regarded as a pleasurable beverage and a cause of undesirable social gatherings, is introduced in this verse as one of the Satanic abominations. Intoxicants, like a dark haze upon the intellect, obstruct human reasoning and reflection, leading the individual towards improper acts. In the Jahiliyyah context, khamr was not only consumed per se but also accompanied other vile deeds such as gambling and idolatry. This association rendered khamr a pivotal factor in the proliferation of social corruption, such that in gatherings of intoxication, other objectionable acts readily transpired.
Maisir, or gambling, is portrayed in the Holy Qur'an as a reprehensible act that leads to free-riding and illegitimate acquisition of wealth. In the Jahiliyyah society, gambling was not merely a form of amusement but was employed as a means to obtain wealth without labour. This act, akin to a whirlpool, drew individuals towards deceit, fraud, and even violence, thereby weakening social bonds. The Qur'an, by prohibiting maisir, underscores the necessity of earning lawful sustenance and avoiding illicit income.
Ansb, referring to idols and polytheistic symbols, was employed in the Jahiliyyah culture as instruments for worshipping false deities. This act, like a chain binding intellect and faith, distanced man from monotheism and pure worship. Ansb not only led to doctrinal deviations but was also concomitant with objectionable behaviours such as gambling and intoxication, thereby compounding societal corruption.
Azlm, which in the Jahiliyyah culture referred to drawing lots or divining arrows, was a tool used both for decision-making and gambling. These arrows, inscribed with phrases such as "Do" or "Do Not," were employed in practices resembling istikhrah (divination) or gambling. Azlm, like a murky mirror, reflected the ignorance and superstition prevalent in Jahiliyyah society. Due to its association with polytheism and illicit gain, azlm is characterised in the Qur'an as a Satanic abomination.
Verse 90 of Surah Al-Midah, with clear and decisive language, identifies khamr, maisir, ansb, and azlm as instances of Satanic abomination. These deeds, owing to their links with moral corruption, doctrinal deviation, and illicit gain, are deemed objectionable in the Qur'anic viewpoint. The verses emphasis on avoidance of these acts is an invitation towards salvation and felicity, achievable only by abstaining from satanic temptations.
Historical accounts concerning azlm, due to diversity and lack of conclusive authenticity, are fraught with ambiguities. Some sources attribute azlm to arrows inscribed with binary (yes/no) or multiple inscriptions (seven to three or two arrows), used for decision-making or gambling. This variety, like a shadow over the past, indicates the complexities of Jahiliyyah culture and necessitates scientific inquiry for accurate understanding of these practices.
Azlm was a combination of istikhrah (divination) and gambling, whereby individuals relied on chance and superstition for decision-making or profit. This practice, like a weak wind, not only led to doctrinal deviations but, by fostering unhealthy competition, also fuelled social corruption. The Holy Qur'an, by prohibiting azlm, stresses abstention from any activity grounded in chance and superstition.
Khamr, as a pivotal element in Jahiliyyah culture, played a facilitative role in corruption alongside maisir, ansb, and azlm. Intoxication, like a fire igniting the kindling of corruption, impairs intellect and propels individuals towards other objectionable acts. This association demonstrates khamrs destructive influence on society and justifies its prohibition in the Qur'an.
Khamr, maisir, ansb, and azlm possess no technical, social, or scientific value. These acts, akin to weeds in the garden of society, not only fail to benefit humanity but lead to corruption and freeloading. The Qur'an, by labelling these deeds as Satanic abominations, emphasises the need to replace them with constructive activities.
The historical and social analysis of the objectionable acts mentioned in verse 90 of Surah Al-Midah reveals their destructive and polytheistic nature. Due to their association with ignorance, superstition, and corruption, these acts are regarded as impure from the Qur'anic perspective. This elucidation underscores the necessity of reconsidering social and doctrinal behaviours.
Modern sports, such as football, basketball, and volleyball, by virtue of their specialised and social nature, differ significantly from the objectionable acts of Jahiliyyah. These activities, like stars in the firmament of human culture, rely on science, education, and fair competition, thereby contributing to individual and societal development. Even betting in these sports, due to transparency and structured professionalism, is distinct from the secretive and corrupt gambling of Jahiliyyah.
Modern games, such as card games (pasur), which are based on mathematics and expertise, stand apart from the corrupt and clandestine gambling of Jahiliyyah. These games, like bridges to intellectual advancement, require education, skill, and healthy competition. Even political or sports predictions, due to their analytical and specialised nature, are far removed from Satanic abomination.
Music, as an art that regulates and elevates the mind, holds scientific and cultural value. This art, like a breeze caressing the soul, can contribute to the intellectual and philosophical growth of individuals. This attribute distinguishes music from the objectionable acts of Jahiliyyah, which lacked scientific merit.
Success in sports or specialised games results from effort, education, and expertise, rather than freeloading. For instance, an athlete who attains success through enduring hardship and continuous training is akin to a farmer who brings forth crops through his labour. This endeavour is of high value compared to the Jahiliyyah gambling that resulted in illicit gain.
The comparison of Jahiliyyah acts with modern activities demonstrates humanitys cultural and social evolution. Sports, specialised games, and arts such as music, relying on science and education, contribute to societal development and are free from Satanic abomination. This distinction emphasises the necessity of re-examining rulings and accurately recognising the subject matter.
Religious sciences, for issuing precise rulings, require subject identification, ruling identification, and criterion identification. This triad, like steadfast pillars, protects jurisprudence from error and misjudgement. Without precise knowledge of the subjects, rulings may become distorted. For example, playing tag or card games is not inherently prohibited unless accompanied by corruption, secrecy, or impropriety.
Satanic acts, like weeds in the garden of faith, are accompanied by secrecy, corruption, and immorality. Conversely, activities such as sports, specialised games, and music, linked with knowledge and education, aid in the elevation of society. This differentiation underscores the necessity of revising rulings and attending to the social nature of activities.
Sport, like a clear stream, directs human energies towards constructive goals. This activity, by keeping individuals engaged and fostering their abilities, reduces crime, violence, and corruption. In a world where billions partake in sport, this activity is recognised as a positive force in social reform.
Criterion identification in jurisprudence is the key to distinguishing permissible from prohibited acts. Modern activities, such as sport and specialised games, based on knowledge and education, are free from Satanic abomination and contribute to social reform. This understanding facilitates the issuance of precise rulings aligned with contemporary needs.
The exegesis of verse 90 of Surah Al-Midah, by elucidating khamr, maisir, ansb, and azlm as instances of Satanic abomination, serves as guidance to avoid corruption and attain salvation. This verse, like a lamp on the path of guidance, stresses the necessity of abstaining from vile deeds and replacing them with constructive activities. The comparison of these acts with modern sports and games reveals humanitys cultural transformation and the social value of activities based on knowledge and expertise. Criterion identification in jurisprudence, as a crucial tool, facilitates
