Tafseer Verse number 219-220
The Gradual Prohibition of Khamr (Alchoholic Drink)
Imam Ahmad recorded that Abu Maysarah said that `Umar once said, “O Allah! Give us a clear ruling regarding Al-Khamr!” Allah sent down the Ayah of Surat Al-Baqarah:
يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ
(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: “In them is a great sin…)
`Umar was then summoned and the Ayah was recited to him. Yet, he still said, “O Allah! Give us a clear ruling regarding Al-Khamr.” Then, this Ayah that is in Surat An-Nisa’ was revealed:
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى
(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43)
Then, when the prayer was called for, a person used to herald on behalf of Allah’s Messenger ﷺ , “No drunk person should attend the prayer.” `Umar was summoned again and the Ayah was recited to him. Yet, he still said, “O Allah! Give us a clear ruling regarding Al-Khamr.” Then, the Ayah that is in Surat Al-Ma’idah was revealed, `Umar was again summoned and the Ayah was recited to him. When he reached:
فَهَلْ أَنْتُمْ مُّنتَهُونَ
(So, will you not then abstain) (5:91) he said, “We did abstain, we did abstain.” This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah’s saying in Surat Al-Ma’idah:
إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan’s handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90)
Allah said:
يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ
(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.)
As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, “It includes all what intoxicates the mind.” We will also mention this statement in the explanation of Surat Al-Ma’idah, along with the topic of gambling.
Allah said:
قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ
(Say: In them is a great sin, and (some) benefits for men.)
As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said:
وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا
(…but the sin of them is greater than their benefit.)
This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, “O Allah! Give us a clear ruling regarding Al-Khamr.” Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma’idah:
يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ – إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ
(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91)
We will mention this subject, by the will of Allah, when we explain Surat Al-Ma’idah.
Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:
يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ
(They ask you about Khamr and gambling. Say: “In them there is great sin.”) (2:219)
Then, the Ayah in Surat An-Nisa’ was revealed (on this subject) and then the Ayah in Surat Al-Ma’idah which prohibited Khamr.
Spending whatever One could spare of his Money on Charity
Allah said:
وَيَسْـَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ
(And they ask you what they ought to spend. Say: “That which is (spare) beyond your needs.”)
Al-Hakam said that Miqsam said that Ibn `Abbas said that this Ayah means, whatever you can spare above the needs of your family. This is also the opinion of Ibn `Umar, Mujahid, `Ata’, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Al-Qasim, Salim, `Ata’ Al-Khurasani and Ar-Rabi` bin Anas.
Ibn Jarir related that Abu Hurayrah said that a man said, “O Messenger of Allah ﷺ! I have a Dinar (a currency).” The Prophet said:
«أَنْفِقْهُ عَلى نَفْسِك»
(Spend it you on yourself.) He said, “I have another Dinar.” He said:
«أَنْفِقْهُ عَلى أَهْلِك»
(Spend it on your wife.) He said, “I have another Dinar.” He said:
«أَنْفِقْهُ عَلى وَلَدِك»
(Spend it on your offspring.) He said, “I have another Dinar.” He said:
«فَأَنْتَ أَبْصَر»
(You have better knowledge (meaning how and where to spend it in charity).)
Muslim also recorded this Hadith in his Sahih.
Muslim recorded that Jabir said that Allah’s Messenger ﷺ said to a man:
«ابْدَأْ بِنَفْسِكَ فَتَصَدَّقْ عَلَيْهَا، فَإِنْ فَضَلَ شَيْءٌ فَلِأَهْلِكَ، فَإِنْ فَضَلَ شَيْءٌ عَنْ أَهْلِكَ فَلِذِي قَرَابَتِكَ، فَإِنْ فَضَلَ عَنْ ذِي قَرَابَتِكَ شَيْءٌ فَهكَذَا وَهكَذَا»
(Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes).)
A Hadith states:
«ابْنَ آدَمَ إِنَّكَ أَنْ تَبْذُلَ الْفَضْلَ خَيْرٌ لَكَ، وَأَنْ تُمْسِكَهُ شَرٌّ لَكَ، وَلَا تُلَامُ عَلى كَفَاف»
(O son of Adam! If you spend whatever you can spare, it would be better for you; but if you keep it, it would be worse for you. You shall not be blamed for whatever is barely sufficient.)
Allah said:
كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَفِى الدُّنُيَا وَالاٌّخِرَةِ
(Thus Allah makes clear to you His Ayat in order that you may give thought. In (to) this worldly life and in the Hereafter.) meaning, just as He stated and explained these commandments for you, He also explains the rest of His Ayat regarding the commandments and His promises and warnings, so that you might give thought in this life and the Hereafter. `Ali bin Abu Talhah said that Ibn `Abbas commented, “Meaning about the imminent demise and the brevity of this life, and the imminent commencement of the Hereafter and its continuity.” a
Maintaining the Orphan’s Property
Allah said:
وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ
(And they ask you concerning orphans. Say: “The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties.)
Ibn Jarir reported that Ibn `Abbas said, “When the Ayat:
وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ
(And come not near to the orphan’s property, except to improve it.) (6:152) and
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَاراً وَسَيَصْلَوْنَ سَعِيراً
(Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!) (4:10) were revealed, those who took care of some orphans, separated their food and drink from the orphans’ food and drink. When some of the orphans’ food and drink remained, they would keep it for them until they eat it or otherwise get spoiled. This situation was difficult for them and they mentioned this subject to Allah’s Messenger ﷺ.
وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ
(And they ask you concerning orphans. Say: “The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.) Hence, they joined their food and drink with the food and drink of the orphans.” This Hadith was also collected by Abu Dawud, An-Nasa’i and Al-Hakim in his Mustadrak. Several others said similarly about the circumstances surrounding the revelation of the Ayah (2:220), including Mujahid, `Ata’, Ash-Sha`bi, Ibn Abu Layla, Qatadah and others among the Salaf and those after them.
Ibn Jarir reported that `A’ishah said, “I dislike that an orphan’s money be under my care, unless I mix my food with his food and my drink with his drink.”
Allah said:
قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ
(Say: The best thing is to work honestly in their property.) meaning, on the one hand (i.e., this is required in any case). Allah then said:
وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ
(…and if you mix your affairs with theirs, then they are your brothers.) meaning, there is no harm if you mix your food and drink with their food and drink, since they are your brothers in the religion. This is why Allah said afterwards:
وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ
(And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). ) meaning, He knows those whose intent is to cause mischief or righteousness. He also said:
وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise) meaning, if Allah wills, He will make this matter difficult for you. But, He made it easy for you, and allowed you to mix your affairs with the orphans’ affairs in a way that is better. Similarly, Allah said:
وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ
(And come not near to the orphan’s property, except to improve it.) (6:152)
Allah has thus allowed spending from the orphan’s estate by its executor, in reasonable proportions, on the condition that he has the intention to compensate the orphan later on, when he can afford it. We will mention about it in detail in Surat An-Nisa’ by Allah’s will.
Tafseer Verse number 221
The Prohibition of marrying Mushrik Men and Women
Allah prohibited the believers from marrying Mushrik women who worship idols. Although the meaning is general and includes every Mushrik woman from among the idol worshippers and the People of the Scripture, Allah excluded the People of the Scripture from this ruling. Allah stated:
مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ
((Lawful to you in marriage) are chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due dowry, desiring chastity (i.e., taking them in legal wedlock) not committing illegal sexual intercourse.) (5:5)
`Ali bin Abu Talhah said that Ibn `Abbas said about what Allah said:
وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ
(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).) “Allah has excluded the women of the People of the Scripture.” This is also the explanation of Mujahid, `Ikrimah, Sa`id bin Jubayr, Makhul, Al-Hasan, Ad-Dahhak, Zayd bin Aslam and Ar-Rabi` bin Anas and others. Some scholars said that the Ayah is exclusively talking about idol worshippers and not the People of the Scripture, and this meaning is similar to the first meaning we mentioned. Allah knows best.
Abu Ja`far bin Jarir (At-Tabari) said, after mentioning that there is Ijma` that marrying women from the People of the Scripture is allowed, “`Umar disliked this practice so that the Muslims do not refrain from marrying Muslim women, or for similar reasons.” An authentic chain of narrators stated that Shaqiq said: Once Hudhayfah married a Jewish woman and `Umar wrote to him, “Divorce her.” He wrote back, “Do you claim that she is not allowed for me so that I divorce her” He said, “No. But, I fear that you might marry the whores from among them.” Ibn Jarir related that Zayd bin Wahb said that `Umar bin Khattab said, “The Muslim man marries the Christian woman, but the Christian man does not marry the Muslim woman.” This Hadith has a stronger, authentic chain of narrators than the previous Hadith.
Ibn Abu Hatim said that Ibn `Umar disliked marrying the women from the People of the Scripture. He relied on his own explanation for the Ayah:
وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ
(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).)
Al-Bukhari also reported that Ibn `Umar said, “I do not know of a bigger Shirk than her saying that Jesus is her Lord!”
Allah said:
وَلأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ
(And indeed a slave woman who believes is better than a (free) Mushrikah (female idolators), even though she pleases you.)
It is recorded in the Two Sahihs that Abu Hurayrah narrated that the Prophet said:
«تُنْـكَحُ الْمَرْأَةُ لِأَرْبَعٍ: لِمَالِهَا وَلِحَسَبِهَا وَلِجَمَالِهَا وَلِدِينِهَا، فَاظْفَرْ بِذَاتِ الدِّينِ، تَرِبَتْ يَدَاك»
(A woman is chosen for marriage for four reasons: her wealth, social status, beauty, and religion. So, marry the religious woman, may your hands be filled with sand (a statement of encouragement).)
Muslim reported this Hadith from Jabir. Muslim also reported that Ibn `Amr said that Allah’s Messenger ﷺ said:
«الدُّنْيَا مَتَاعٌ، وَخَيْرُ مَتَاعِ الدُّنْيَا الْمَرْأَةُ الصَّالِحَة»
(The life of this world is but a delight, and the best of the delights of this earthly life is the righteous wife.)
Allah then said:
وَلاَ تُنكِحُواْ الْمُشِرِكِينَ حَتَّى يُؤْمِنُواْ
(And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone).) meaning, do not marry Mushrik men to believing women. This statement is similar to Allah’s statement:
لاَ هُنَّ حِلٌّ لَّهُمْ وَلاَ هُمْ يَحِلُّونَ لَهُنَّ
(They are not lawful (wives) for them, nor are they lawful (husbands) for them.) (60:10)
Next, Allah said:
وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ
(. ..and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you.)
This Ayah indicates that a believing man, even an Abyssinian servant, is better than a Mushrik man, even if he was a rich master.
أُوْلَـئِكَ يَدْعُونَ إِلَى النَّارِ
(Those (Al-Mushrikun) invite you to the Fire) meaning, associating and mingling with the disbelievers makes one love this life and prefer it over the Hereafter, leading to the severest repercussions. Allah said:
وَاللَّهُ يَدْعُواْ إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ
(…but Allah invites (you) to Paradise and forgiveness by His leave) meaning, by His Law, commandments and prohibitions. Allah said:
وَيُبَيِّنُ آيَـتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
(…and makes His Ayat clear to mankind that they may remember.)