THE ALCOHOL AND QUR’AN
by Afzal Tahir
This is in connection to my reply to a post appeared on face-book
wall regarding to views of one of Pakistani politicians suggesting that those
who drink alcohol in Pakistan must be hanged which in my opinion is an utter
ignorance based extremists position just to exploit the sentiments of ignorant
masses and to avoid socio-political and socio-economic accountability.
In my short reply I tried to explain that alcohol is not
forbidden in early Islam but at very later stage. There are loads of evidence
in early Islamic history and its related literature. The fact that after,
theory of abrogate and abrogated, argument for and against alcohol drinking was
very contesting issue forcing scholars into new theological theories. Those
were against were unable to provide any evidence from within the Qur’an and
tried to look outside the field of revelation where Greek culture had played an
important role in interpreting Qur’an but those in favour were relying wholly on
Qur’an. The Hanfi-School which was
the main school and official religion of the empire rejected the notion to
forbid alcohol based on Qur’an. The reason that the alcoholic drink which was
used in Mecca and Medina was made out of dates looks like bear. They call it nabidh but there is no mention in Qur’an
anything about nabidh or to forbid it
(haram). Islam use the term haram of
which it is a law maxim of its legal classification borrowed from Greek
philosophy of stoicism originated by Zeno.
I would like to draw readers attentions toward the Qur’anic
verses on this subject with English translation at least by two English translators
to prove that Qur’an condemn alcohol
drinking when people misuse it but it praise it when people use it wisely yet
never declared it forbidden and assigned specific penalty for violation.
The following two verses of Qur’an 2:219 and 5:90 using term khamr along with maysir (intoxication and games of chance) side by side in both
verses. It is clear that when people were gambling and drinking, there are all chances
of a fight especially in old days. There were no clubs or casinos of modern
standard where safety and security have to be in place before people start
drinking and playing. So, these verse do have specific context of its time and
its message is time and environment specific.
We see no penalty at all for alcohol drinking as well as gambling
in Qur’an. The penalty for alcohol drinking which jurists formulated in their
academic work is 80 lashes on the claim that Syedna Umar ibn al khattab had
started it, but, again there is no penalty for gambling and al-Suyūṭī give very
rich description in his work when Syedna Umar came under attack and
subsequently died and I quote:
“Abu Rafi’ said: Abu Lu’lu’ah, the slave of al-Mughirah, used
to make mills. Al-Mughirah used to
demand as revenue from him four dirhams a day.
He met ‘Umar and said, ‘Amir al-Mu’minin, al-Mughirah is being very
heavy on me, so speak to him.’ He said, Behave well towards your master,’ – and
‘Umar’s intention was to speak to al-Mughirah about it – so he (the slave)
became angry and said, ‘His justice encompasses all of the people except for
me,’ and he secretly decided to kill him.
He took a dagger, sharpened it and poisoned it. ‘Umar used to say, ‘Straighten your ranks,’
before he pronounced the takbir. He came
and stood opposite him in the rank, stabbed him in his shoulder and side, and ‘Umar
fell. Then he stabbed thirteen other men
with him, of whom six died. ‘Umar was
carried to his family. The sun was about
to rise so ‘Abd ar-Rahman ibn ‘Awf led the people in prayer with the two
shortest surahs. ‘Umar was brought some nabidh (a drink made from dates left to
soak in water) and he drank it and it came out of his wound, but it wasn’t yet
distinct (from the blood). So they gave
him some milk to drink and it came out of his wound.” [1]
He was taken from mosque to his house and firstly he was
given nabidh. What was “nabidh”? In Mecca
and Medina al-cohol was known as nabidh which was made of dates rather graphs or
rice as in ancient China, but, never known as “khamar”. The word “khamar” in
Qur’an was alien to people of Medina, that is why no proper translation of it?
Some are calling it wine others translate it as strong drink but most philologist
are of the view that this word came into new language of Qur’anic Arabic from
Aramaic which was spoken and written language of Syria at that time along with
Greek. Is it possible that if al-cohol was forbidden at that time then the companions
and family would allow to give it to Caliph to drink? Is it possible when Caliph
himself was still live and in full conscious allow them to provide something
which is haram by Qur’an and he himself had allocated penalty for it? Here is
the evidence to note the falsification of later day Jurisitic work in the name
of Prophet and his companions. This was in fact a falsification along with many
more in the name of Hzrt Umar by Hanbilite Jurists after 200 years.
The Qur'anic verse 2:219 which was taken by Hanbilite jurists as prescription to include al-cohol in the list "haram" items, is only an argument of "munafa" (profit) and "asim" (loss) which they translated as "sin" to create a space for philosophical speculation. The Qur'an verse 5:90 which was not taken as prescription to declare alcohol as "haram" item by early jurists but some modern theologians take its language used by Qur'an "al-Shaitan" in an extreme context because term "shaitan" planted in every new born child in Muslim house hold is some thing is responsible for every evil thing but they are ignoring that the subject verse neither declaring alcohol "haram" (forbidden) nor assigning any penalty but leaving it on person's own choice.
The most scholars (Muhammad Asad “shun it”, Muhammad Pickthall “leave it aside”, Yusuf Ali “eschew such”, Shakir “shun it”, Wahiduddin Khan “avoid them”, Dr. Laleh Bakhtiar “avoid them”, T. B Irving “turn aside from”, Dr. Mustafa Khattab “shun them”, Safi Kaskas “avoid them”, Abdul Hye “avoid them”, The Study Qur’an “avoid it”, [The Monotheist Group] 2011 Edition “you shall avoid”, Abdul Haleem “shun them”) use the phrase "avoid them" which mean the option is open to person to choose it or leave it which mean it is only moral aspect not legal.
The Qur'anic verse 2:219 which was taken by Hanbilite jurists as prescription to include al-cohol in the list "haram" items, is only an argument of "munafa" (profit) and "asim" (loss) which they translated as "sin" to create a space for philosophical speculation. The Qur'an verse 5:90 which was not taken as prescription to declare alcohol as "haram" item by early jurists but some modern theologians take its language used by Qur'an "al-Shaitan" in an extreme context because term "shaitan" planted in every new born child in Muslim house hold is some thing is responsible for every evil thing but they are ignoring that the subject verse neither declaring alcohol "haram" (forbidden) nor assigning any penalty but leaving it on person's own choice.
The most scholars (Muhammad Asad “shun it”, Muhammad Pickthall “leave it aside”, Yusuf Ali “eschew such”, Shakir “shun it”, Wahiduddin Khan “avoid them”, Dr. Laleh Bakhtiar “avoid them”, T. B Irving “turn aside from”, Dr. Mustafa Khattab “shun them”, Safi Kaskas “avoid them”, Abdul Hye “avoid them”, The Study Qur’an “avoid it”, [The Monotheist Group] 2011 Edition “you shall avoid”, Abdul Haleem “shun them”) use the phrase "avoid them" which mean the option is open to person to choose it or leave it which mean it is only moral aspect not legal.
Sahih International: They ask you about wine and gambling. Say,
"In them is great sin and [yet, some] benefit for people. But their sin is
greater than their benefit." And they ask you what they should spend. Say,
"The excess [beyond needs]." Thus Allah makes clear to you the verses
[of revelation] that you might give thought. (2:219)
Pickthall: They question thee about strong drink and games of
chance. Say: In both is great sin, and (some) utility for men; but the sin of
them is greater than their usefulness. And they ask thee what they ought to
spend. Say: that which is superfluous. Thus Allah maketh plain to you (His)
revelations, that haply ye may reflect. (2:219)
Sahih International: 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 (5:90).
Pickthall: O ye who believe! Strong drink and games of chance and
idols and divining arrows are only an infamy of Satan’s handiwork. Leave it
aside in order that ye may succeed (5:90).
Now, I, will present two verses on the same subject, the Qur’an
verses 4:43 and 16:67. The verse 4:43 which is again dealing with specific
event of its time, instructing people don’t pray if you are under the influence
of alcoholic drink. The interesting aspect is that Qur'an verse 4:43 came after Qur'an verse 2:219 which was taken as prescription to justify the reason to declare alcohol "haram" (forbidden) and Qur'an verse 5:90 which associate alcohol with evil (Al-Shaitan). There is only one exception where one of the Pakistani scholar of modern time, Fazlur Rahman (d. 1988) was of the opposite view to the early position of Qur'an commentators that the verse 4:43 came after 2:219 and 5:90. His views are based on rational speculation rather evidence. The Qur'an use the term in this verse 4:43 and 16:67 "sakara" rather "khamr" and the message reflect, is, to praising alcohol along with food rather to condemn it or to associate it with evil (al-Shaitan) or warning to believers to avoid it.
The verse 16:67 use the same term sakara instead of khamr and
it praise the alcoholic drink for people of wisdom. This is the reason that the
brilliant Muslim philosopher Abu ‘Ali al-Husayn ibn Sina (980-1037) almost an author
of 450 works was of the view that alcohol is not forbidden for philosophers. He
had never stopped drinking even he had lived during the time when conservative
school of Hanbilism was dominating religion of the empire.
Those can read Arabic can see themselves the term ‘khamr’ and ‘sakara’ in context where the message in verse 16:67 is free of its
time and environmental conditions (signs for people of wisdom) because fruits and foods are our source of
survival (nature is the most important source of knowledge), and scientific evidence suggest that early human diets were fruits rather bread or meat. Human had started eating fruits to survive and alcohol came
into being by an accident (Phillips R. 2014) long before even human had learn to grow crops or had started to
eat bread and rice, because, by storing fruits such as berries and graphs
crushing of its own weight, the probability is squeezing juice out of it which by catching yeast from its own skins or nearby trees making it to foment. This is how alcohol came into
being. Now read these two verses and make-up your
mind rather to listen a mullah where he distort every aspect of Islam and
spread ignorance:
Sahih International: O you who have believed, do not
approach prayer while you are intoxicated until you know what you are saying or
in a state of janabah, except those passing through [a place of prayer], until
you have washed [your whole body]. And if you are ill or on a journey or one of
you comes from the place of relieving himself or you have contacted women and
find no water, then seek clean earth and wipe over your faces and your hands
[with it]. Indeed, Allah is ever Pardoning and Forgiving (4:43).
Pickthall: O ye who believe! Draw not near unto
prayer when ye are drunken, till ye know that which ye utter, nor when ye are
polluted, save when journeying upon the road, till ye have bathed. And if ye be
ill, or on a journey, or one of you cometh from the closet, or ye have touched
women, and ye find not water, then go to high clean soil and rub your faces and
your hands (therewith). Lo! Allah is Benign, Forgiving (4:43).
Read this verse and see if Qur’an declaring alcohol as forbidden
substance or diet for human, if not then from where later day Jurists are using
it as tool to promote ignorance and to deprive people of an alternative venue
for socialization to mosques. It is Certain that opposition to alcohol is linked
to a self-imposed fear in the minds of religious class of falling attendance of
the mosque which naturally would reduce their political influence over society on
one hand and falling of financial in-come on other. Alcohol had provided
alternative venue of socialization to church in Europe that is why in 18the
century, Church had started to re-interpreting the New Testament by suggesting that
Christ didn’t drank alcohol but fruit juice, was a clear departure from thousands
of years of old belief and practices.
Sahih International: And from the fruits of the palm
trees and grapevines you take intoxicant and good provision. Indeed in that is
a sign for a people who reason (16:67).
Pickthall: And of the fruits of the date-palm,
and grapes, whence ye derive strong drink and (also) good nourishment. Lo!
therein is indeed a portent for people who have sense (16:67).
Here is the verse which tell us what is "haram" (forbidden) and what is
not as per Qur’an leave no room for linguistic or philosophical speculation. The Qur’an in verse
5:3 clearly mentioning the items which are forbidden (haram). Even a lay person can read and make-up his or her if
alcohol is included in the list of "haram" (forbidden) items if not then from where term "haram" (forbidden) which is law maxim in the classification of Islamic jurisprudence? This is call extra Qur’an or out of revelation field approach. The Qur’an verse 5:3 which use very clear and direct language "haram to aliakum" (forbidden to you) is as
follows:
Sahih International: Prohibited to you are dead animals,
blood, the flesh of swine, and that which has been dedicated to other than
Allah , and [those animals] killed by strangling or by a violent blow or by a
head-long fall or by the goring of horns, and those from which a wild animal
has eaten, except what you [are able to] slaughter [before its death], and
those which are sacrificed on stone altars, and [prohibited is] that you seek
decision through divining arrows. That is grave disobedience. This day those
who disbelieve have despaired of [defeating] your religion; so fear them not,
but fear Me. This day I have perfected for you your religion and completed
Myfavor upon you and have approved for you Islam as religion. But whoever is
forced by severe hunger with no inclination to sin - then indeed, Allah is
Forgiving and Merciful (5:3).
Pickthall: Forbidden unto you (for food) are
carrion and blood and swineflesh, and that which hath been dedicated unto any
other than Allah, and the strangled, and the dead through beating, and the dead
through falling from a height, and that which hath been killed by (the goring
of) horns, and the devoured of wild beasts, saving that which ye make lawful
(by the death-stroke), and that which hath been immolated unto idols. And
(forbidden is it) that ye swear by the divining arrows. This is an abomination.
This day are those who disbelieve in despair of (ever harming) your religion;
so fear them not, fear Me! This day have I perfected your religion for you and
completed My favour unto you, and have chosen for you as religion al-Islam.
Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is
Forgiving, Merciful (5:3).
The set principle that “every-thing is allowed until it is clearly
forbidden by the Qur’an” as it appear in Qur’an 5:3.
The verse Qur’an 2:219 was taken by Hanbilite Jurists as basis to forbid al-cohol not directly because it doesn’t say so, but, through analogy. The word “asim kabir” translated as the “great sin” but they are ignoring the basic linguistic tool which is in modern time known as theory of relativity. “Asim Kabir” (great sin) used in relation to “Munafa” (profit) by bringing in the principle of proximity which is an option for every one to make a judgement not in absolute terms which is “harma” (forbidden) a law maximum. More over, if the question had settled during the time of Hzrt Umar, then, is it possible for a continue debate till the time of Imam Abu Yousuf when debate between Imama Shafi'i and Imam Abu Yousuf on the question of al-cohol to be declared as "haram" (forbidden) or not? Though Shafi'i position was an academic of law but Abu Yousuf was not only academic of law but Chief Justice of the Empire of the time.
They had translated “asim” as sin and then borrowed Greek Principle of syllogism “all men are mortal, Ansar is a man, therefore Ansar is mortal”. All sins are forbidden, alcohol is a sin because (Qur’an 2:219) say so, there fore alcohol is forbidden. The problem is that Qur’an 2:219 don’t say so, but, it is using the word “asim kabir” in relation to “munafah” and the closest translation is loss rather sin. I, myself, had checked the wording of Qur’an 2: 219 in the surviving Qur'anic text of Ibn Masood which don’t mention “asim kabir” but “asim kaseer”. Kabir (big in size) and Kaseer (more in quantity) are totally different in terms of its meaning subject to identify an object or substance.
[1]
The History of the Khalifahs (3rd Revised edition) a translation of
the Chapters on al-Khulafa’ ar-Rashidun by Jalal ad-Din as-Suyuti translated by
Abdassamad Clarke 1415/1995, p. 138, Ta-Ha Publishers Ltd. Unit 4, Windsor Grove
London SE27 9NT UK.
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