Juz 7: Al-Māʾidah 82 to Al-Anʿām 110

Section 6 of 17 · Tafsir of the Qur’an · Mufti Abdul Rahman Mangera

6. Prohibition of Intoxicants, Gambling and Divination

In Surah Al-Ma'idah verses 90-93, Allah (swt) addresses several prohibited matters that were widespread in pre-Islamic society, establishing clear boundaries for the Muslim community:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

“O you who believe! Wine, gambling, altar-stones, and divining arrows are filth, a work of Satan. Therefore, refrain from it, so that you may be successful.”

This verse categorically declares four elements as rijs (filth or impurity) and as works of Satan:

Khamr (intoxicants) - This encompasses all substances that intoxicate the mind, including alcohol and modern drugs that alter consciousness.
Maysir (gambling) - All forms of games of chance where wealth is won or lost based on luck rather than effort or exchange.
Ansāb (altar-stones) - The idols or stones that were worshiped or upon which sacrifices were made.
Azlām (divining arrows) - The pre-Islamic practice of making decisions through a system of arrows. When faced with a choice, they would draw arrows from a quiver. Different arrows would indicate different decisions, and they believed these arrows contained divine guidance.

The prohibition of azlām is particularly significant as it relates to the broader concept of divination. Pre-Islamic Arabs used to divine the future or make decisions through various methods, including arrows. They would place these arrows in a container and draw one out, believing that supernatural forces guided the selection. This practice attributed knowledge of the unseen to entities other than Allah and assigned supernatural efficacy to inanimate objects – clear violations of tawhid.

Allah (swt) further explains the harms of intoxicants and gambling:

إِنَّمَا يُرِيدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ

“Satan only wants to put enmity and hatred between you through wine and gambling, and to prevent you from the remembrance of Allah and from Salāh. Would you 7. Regulations on Hunting During Hajj | Verses: Al-Ma'idah 5:94-96”

As Muslims embark on their sacred journey to perform Hajj or Umrah, Allah (swt) has established specific regulations governing their conduct, including restrictions on hunting. These regulations serve as a test of faith and demonstrate respect for the sanctity of the sacred precincts.

Allah (swt) addresses this important issue directly:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللَّهُ مَن يَخَافُهُ بِالْغَيْبِ ۚ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

“O you who believe, Allah shall test you with something of the game that your hands and lances can reach, so that Allah may know those who fear Him, even though He is Unseen. Whoever transgresses after all this, for him there is a painful punishment.”

This verse establishes that the prohibition on hunting while in the state of ihrām (ritual consecration for Hajj or Umrah) serves as a divine test. Allah (swt) tests believers through prey animals that come within easy reach—so accessible that one could catch them by hand or with minimal effort. This situation presents a challenge: despite the ease of hunting, the pilgrim must exercise restraint out of obedience to Allah's command.

The wisdom behind this prohibition relates to the sanctified nature of the pilgrim's state and the sanctity of the Haram (sacred precinct). When a person enters into ihrām, they enter a heightened state of devotion, and certain ordinarily permissible acts become temporarily forbidden.

For those who might violate this command, Allah (swt) issues a stern warning of painful punishment, emphasizing the seriousness of maintaining the sanctity of ihrām and respecting the boundaries set by the Divine.

The next verse details the specific prohibition and its consequences:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ

“O you who believe, do not kill game when you are in Ihrām. If someone from among you kills it deliberately, then compensation (will be required) from cattle equal to what one has killed.”

This verse explicitly forbids killing game while in the state of ihrām. It also establishes the principle of compensation for those who violate this prohibition deliberately. The compensation must be equivalent to the game killed, determined from among livestock animals. This equivalence ensures justice and proper recompense for the violation.

Allah (swt) then provides a concession regarding sea food:

أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا ۗ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ

“Permitted to you is the game of the sea and its food, as a benefit for you and for the travelers, but forbidden to you is the hunting of land animals as long as you remain in Ihrām. Fear Allah to whom you shall be gathered together.”

This verse provides an important distinction and exemption: while land hunting remains forbidden during ihrām, fishing and consumption of seafood remains permissible. This allowance presents a practical benefit for pilgrims and travelers who need sustenance during their journey. The prohibition only applies to land game while the person remains in the state of ihrām.

The verse concludes with a reminder to fear Allah (swt), reinforcing the importance of obeying these commands out of consciousness of the Day when all will return to Him for judgment. This reminder serves to strengthen the resolve of believers to adhere to these regulations, not merely out of obligation, but out of genuine taqwa (God-consciousness).

These regulations on hunting during Hajj illustrate the comprehensive nature of Islamic guidance, which extends beyond mere rituals to encompass respect for all creation within the context of worship.