One is Required to Reform Himself First

In the Name of Allah, The Most Gracious, Most Merciful.

"O you who believe! Take care of your ownselves, [do righteous deeds, fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. If you follow the right guidance and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden) no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about (all) that which you used to do." (Qur'an 5 : 105)

Allah commands His believing servants to reform themselves and to do as many righteous deeds as possible. He also informs them that whoever reforms himself he would not be affected by the wickedness of the wicked, whether they were his relatives or otherwise.

What is stressed here is that rather than occupying himself unduly with examining faults in the belief and conduct of others, a man should pay greater attention to a critical examination of his own conduct. His primary concern should be with his own faith and conduct. If a man is himself obedient to Allah, observes his duties to Him and to His creatures including his duty to promote what is good and forbid what is evil, and lives according to the dictates of righteousness and honesty, he has fulfilled his obligation and if others persist either in false beliefs or in moral corruption their errors cannot harm him.

This verse in no way means that a man should care only for his own salvation and should remain unconcerned with the reform of others. Imam Ahmad recorded that Qays said, "Abu Bakr As-Siddiq stood up, thanked Allah and praised Him and then said, `O people! You recite this verse but interpret it erroneously' and he then went on to removed this misconception. In this sermon he remarked: 'I have heard the Messenger of Allah (peace be on him) say that when people see corruption but do not try to change it; and when they see a wrong-doer commit wrong but do not prevent him from doing so, it is not unlikely that Allah's chastisement will seize them all. By Allah, it is incumbent upon you that you bid what is good and forbid what is evil or else Allah will grant domination upon you to those who are the worst among you. They will greatly chastise you and then when your righteous ones pray to God Almighty, their prayers will not be answered.' I (Qays) also heard Abu Bakr say, `O people! Beware of lying, for lying contradicts faith.'''

The Meaning of Bahirah, Sa'ibah, Wasilah and Ham:

Surah Al-Ma'idah (The Table Spread with Food): Tafsir Ayah 103-104

The Meaning of Bahirah, Sa'ibah, Wasilah and Ham:

In the Name of Allah, The Most Gracious, Most Merciful

103. Allah has not instituted things like Bahirah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it) or a Sa'ibah (a she-camel let loose for free pasture for their false gods, e.g. idols, etc., and nothing was allowed to be carried on it), or a Wasilah (a she-camel set free for idols because it has given birth to a she-camel at its first delivery and then again gives birth to a she-camel at its second delivery) or a Ham (a stallion-camel freed from work for their idols, after it had finished a number of copulations assigned for it, all these animals were liberated in honour of idols as practised by pagan Arabs in the pre-Islamic period). But those who disbelieve invent lies against Allah, and most of them have no understanding.
104. And when it is said to them: "Come to what Allah has revealed and unto the Messenger (Muhammad  for the verdict of that which you have made unlawful)." They say: "Enough for us is that which we found our fathers following," even though their fathers had no knowledge whatsoever and no guidance.

Just as, in the Indian subcontinent, cows, oxen and goats are set free after being consecrated either to God Almighty to some idol or shrine or to some saintly person, and just as people consider it prohibited either to put them to work, to slaughter them or to derive any other kind of benefit from them, so the Arabs of the Jahiliyah period also let loose certain animals after consecrating them. Such animals were variously named.

Bahirah was the name of a female camel which had already borne five young, the last of which was a male. The practice was to slit the ear of such a camel and then let her loose. Thereafter no one could ride her, use her milk, slaughter her or shear her hair. She was entitled to graze and drink water wherever she liked.

Sa'ibah was the name of either a male or female camel which had been let loose after consecration as a mark of gratitude in fulfilment of a vow taken for either the recovery from some ailment or delivery from some danger. In the same way the female camel which had borne ten times, and each time a female, was also let loose.

Wasilah. If the first kid born to a goat was a male, it was slaughtered in the name of the deities; but if it was a female, it was kept by the owners for themselves. If twins were born and one of them was a male and the other a female goat, the male was not slaughtered but rather let loose in the name of the deities. This male goat was called wasilah.

Ham. If the young of camels in the second degree of descent had become worthy of riding they were let loose. Likewise, if ten offspring had been borne by a female camel she was also let loose, and called ham.

Al-Bukhari recorded that Sa`id bin Al-Musayyib said, "The Bahirah is a female camel whose milk was spared for the idols and no one was allowed to milk it. The Sa'ibah is a female camel let loose for free pasture for the idols, and nothing was allowed to be carried on it. Abu Hurayrah said that the Messenger of Allah said,

(I saw `Amr bin `Amir Al-Khuza`i pulling his intestines behind him in the Fire, and he was the first to start the practice of Sa'ibah.) As for the Wasilah, it is a female camel set free for the idols, because it had given birth to a she-camel in its first delivery and then another she-camel at its second delivery. They used to set such camel free if she gave birth to two females without a male between them. As for the Ham, it is a male camel which would be freed from work for the idols, after it had finished a number of copulations assigned for it. The male camel freed from work in this case is called a Hami.'' Muslim and An-Nasa'i recorded this Hadith. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Prophet said,

(The first to start the practice of Sa'ibah and worshipping idols was Abu Khuza`ah, `Amr bin `Amir. I saw him pulling his intestines behind him in the Fire.) The `Amr mentioned in the above Hadith is the son of Luhay bin Qam`ah, one of the chiefs of the tribe of Khuza`ah who were the caretakers of the House of Allah after the tribe of Jurhum, (and before the Prophet's tribe, Quraysh). He was the first to change the religion of Ibrahim (Al-Khalil in Makkah) bringing idol worshipping to the area of Hijaz (Western Arabia). He also called the foolish people to worship idols and offer sacrifices to them and started these ignorant rituals concerning the animals as well as other rituals of Jahiliyyah. Allah said in Surat Al-An`am,

(And they assign to Allah a share of the tilth and cattle which He has created...) (3:136). As for the Bahirah, `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the female camel that has given delivery five times. After that, they looked at the fifth delivery, if it were a male, they would slaughter it and give it to the men only and not the women. If it were a female, they would cut off its ears and proclaim, `This is a Bahirah (no one is allowed to milk it).''' As-Suddi and others mentioned a similar statement. As for the Sa'ibah, Mujahid said that it is for sheep, and mentioned a similar meaning as for Bahirah. He said that it delivers six females and then a male, female or two males, and that they then would slaughter it (the newly born sheep) and feed its meat to the men, but not to the woman. Muhammad bin Ishaq said that the Sa'ibah is the female camel that delivers ten females, without giving birth to a single male between them. They would then set it free and no one was allowed to ride it, cut its wool or milk it, except for a guest. Abu Rawq said, "The Sa'ibah was made as such when one goes out for some of his affairs and succeeds in whatever he intended to do. So he would designate a Sa'ibah from his property, a female camel or another type, and would set it free for the idols (in appreciation for his success). Then, whatever this camel gave birth to was set free for the idols too.'' As-Suddi said, "When one's affair was successful, or if he was cured from an illness, or if his wealth increased, he would set some of his wealth free for the idols. Those who would try to acquire any of the Sa'ibah property were punished in this world.'' As for the Wasilah, `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the sheep that gives birth seven times, if she gives birth to a male or a female stillborn at its seventh delivery, the men, but not the women, would eat from it. If she gave birth to a female, or a female and a male, they would set them free, proclaiming (about the male in this case), His sister Wasalat (literally, `connected him to being forbidden on us').'' Ibn Abi Hatim recorded this statement. `Abdur-Razzaq narrated that Ma`mar said that Az-Zuhri said that Sa`id bin Al-Musayyib said that,

(Or a Wasilah) "It is the female camel that gives delivery to a female and then another female at its second delivery. They would call such a camel a Wasilah, proclaiming that she has Wasalat (connected) between two females without giving birth to a male between them. So they used to cut off the ears of the Wasilah and let it roam free to pasture for their idols.'' A similar explanation was reported from Imam Malik bin Anas. Muhammad bin Ishaq said, "The Wasilah sheep is the ewe that gives birth to ten females in five deliveries, giving birth to two females at each delivery. This sheep would be called Wasilah and would be set free. Whatever this sheep delivers afterwards, male or female, would be given to the men, but not the women, but if it delivers a stillborn, men and women would share it!'' As for the Ham, Al-`Awfi said that Ibn `Abbas said, "If a man's camel performs ten copulations, they would call him a Ham, `So set him free.,'' Similar was reported from Abu Rawq and Qatadah. `Ali bin Abi Talhah said that Ibn `Abbas said, "The Ham is the male camel whose offspring gave birth to their own offspring; they would then proclaim, `This camel has Hama (protected) its back.' Therefore, they would not carry anything on this male camel, cut his wool, prevent him from grazing wherever he likes or drinking from any pool, even if the pool did not belong to its owner.'' Ibn Wahb said, "I heard Malik saying, `As for the Ham, it is the male camel who is assigned a certain number of copulations, and when having finished what was assigned to him, would have peacock feathers placed on him and be set free.''' Other opinions were also mentioned to explain this Ayah. There is a Hadith on this subject that Ibn Abi Hatim collected from Abu Ishaq As-Subay`i from Al-Ahwas Al-Jushami from his father Malik bin Nadlah who said, "I came to the Prophet wearing old clothes. So he said to me,

(Do you have any property) I said, `Yes.' He asked,

(What type) I said, `All types; camels, sheep, horses and slaves.' He said,

(If Allah gives you wealth, then let it show on you.) He then asked,

(Do your camels deliver calves that have full ears) I said, `Yes, and do camels give birth but to whole calves' He said,

(Do you take the knife and cut off the ears of some of them saying, `This is a Bahirah,' and tear the ears of some of them and proclaim, `This is Sacred') I said, `Yes.' He said,

(Then do not do that, for all the wealth that Allah has given you is allowed for you.) Then he said;

(Allah has not instituted things like Bahirah or a Sa'ibah or a Wasilah or a Ham. ) As for the Bahirah, it is the animal whose ears were cut, one would not allow his wife, daughters, or any of his household to benefit from its wool, hair or milk. But, if it died, they would share it. As for the Sa'ibah, they used to set it free for their idols and announce this fact in the vicinity of the idols. As for the Wasilah, it is the sheep that gives birth to six offspring. When she delivered for the seventh time, they would cut its ears and horns, saying, `It has Wasalat (connected deliveries),' and they would not slaughter it, hit it or prevent it from drinking from any pool.'' This Hadith was narrated with the addition of the explanation of these words in it. In another narration for this Hadith from Abu Ishaq from Abu Al-Ahwas, `Awf bin Malik used his own words (i.e., he explained these words not as a part of the Hadith itself) and this is more sound. Imam Ahmad recorded this Hadith from Sufyan bin `Uyaynah, from Abu Az-Za`ra' `Amr bin `Amr, from his uncle Abu Al-Ahwas `Awf bin Malik bin Nadlah from his father, Malik bin Nadlah. This narration also does not contain the explanation of Bahirah, Ham etc., that is added to the Hadith above, and Allah knows best. Allah's statement,

(But those who disbelieve invent lies against Allah, and most of them have no understanding.) means, Allah did not legislate these invented rituals and He does not consider them acts of obedience. Rather, it is the idolators who made them into rituals and acts of worship that they used to draw near to Allah. But they did not and will not help them to draw near to Him, rather, these innovations will only harm them.

(And when it is said to them: "Come to what Allah has revealed and to the Messenger.'' They say: "Enough for us is that which we found our fathers following,'') meaning, if they are called to Allah's religion, Law and commandments and to avoiding what He prohibited, they say, `The ways and practices that we found our fathers and forefathers following are good enough for us. ` Allah said,

(even though their fathers had no knowledge whatsoever...) That is, even though their fathers did not understand or recognize the truth or find its way. Therefore, who would follow their forefathers, except those who are even more ignorant and misguided than they were

Unnecessary Questioning is Disapproved of:

Surah Al-Ma'idah (The Table Spread with Food): Tafsir Ayah 100-102

Unnecessary Questioning is Disapproved of:

In the Name of Allah, The Most Gracious, Most Merciful

100. Say (O Muhammad ): "Not equal are Al-Khabith (all that is evil and bad as regards things, deeds, beliefs, persons, foods, etc.) and At-Taiyib (all that is good as regards things, deeds, beliefs, persons, foods, etc.), even though the abundance of Al-Khabith (evil) may please you." So fear Allah much [(abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)], O men of understanding in order that you may be successful.
101. O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur'an is being revealed, they will be made plain to you. Allah has forgiven that, and Allah is Oft-Forgiving, Most Forbearing.
102. Before you, a community asked such questions, then on that account they became disbelievers.

Allah says to His Messenger ,

(Say,) O Muhammad ,

(Not equal are the bad things and the good things, even though they may please you) O human,

(the abundance of bad.) This Ayah means, the little permissible is better than the abundant evil.

This verse enunciates a standard of evaluation and judgement quite distinct from the standards employed by superficial people. For the latter, for instance, a hundred dollars are worth more than five dollars, since a hundred is more than five. But, according to this verse, if those hundred dollars have been earned in a manner entailing the disobedience of Allah the entire amount becomes unclean. If, on the contrary, a man earns five dollars while obeying Allah then this amount is clean; and anything which is unclean, whatever its quantity, cannot be worth that which is clean. A drop of perfume is more valuable than a heap of filth; a palmful of clean water is much more valuable than a huge cauldron brimming with urine. A truly wise person should therefore necessarily be content with whatever he acquires by clean, permissible means, however small and humble its quantity may be. He should not reach out for what is prohibited, however large in quantity and glittering in appearance.

(have Taqwa of Allah, O men of understanding...) who have sound minds, avoid and abandon the impermissible, and let the permissible be sufficient for you,

(in order that you may be successful.) in this life and the Hereafter.

Allah said next,

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble.) This Ayah refers to good conduct that Allah is teaching His believing servants, by forbidding them from asking about useless things. Since if they get the answers they sought, they might be troublesome for them and difficult on their ears.

People used to ask the Prophet (peace be on him) many questions which were of no practical relevance to either religious or day-to-day affairs. Once, for instance, a person asked the Prophet (peace be on him) in the presence of a crowd: 'Who is my real father?' Likewise, many people used to ask unnecessary questions about legal matters. By these uncalled for inquiries they sought knowledge of matters which had for good reasons, been deliberately left undetermined by the Law-giver. In the Qur'an, for example. Pilgrimage had been declared obligatory. A person who became aware of this came to the Prophet (peace be on him) and inquired: 'Has it been made obligatory to perform it every year?' To this the Prophet (peace be on him) made no reply. When he inquired for the second time the Prophet (peace be on him) again stayed silent. On being asked for the third time, he said: 'Pity on you! Had I uttered "Yes" in reply to your question, it would have become obligatory to perform it every year. And then you would not have been able to observe it and would have been guilty of disobedience.' (See Bukhari, 'Riqaq', 22; 'Zakah', 53; I'tisam', 3; 'Adab', 6; Muslim, 'Aqdiyah', 10, 11, 13, 14; Darimi, 'Riqaq', 38; Muwatta', 'Kalam', 20; Ahmad b. Hanbal, Musnad, vol. 2, pp. 327, 360, 367; vol. 4, pp. 246, 249, 250, 251, 255 - Ed.)

The Prophet (peace be on him) discouraged people from being over-inquisitive and unnecessarily curious about every question. We find in the Hadith the following saying from the Prophet (peace be on him): 'The worst criminal among the Muslims is the one who inquired about something which had not been made unlawful, and then it was declared so, because of his inquiry.' (Bukhari, I'tisam', 3; Muslim, Fada'il', 132, 133; Abu Da'ud, 'Sunnah', 6 - Ed.) According to another tradition the Prophet (peace be on him) said: 'God has imposed upon you certain obligations, do not neglect them; He has imposed certain prohibitions, do not violate them; He has imposed certain limits, do not even approach them; and He has remained silent about certain matters - and has not done so out of forgetfulness - do not pursue them.' (See also Surah 2:110)

In both these traditions an important fact has been called to our attention. In matters where the Law-giver has chosen to lay down certain injunctions only broadly, without any elaborate details, or quantitative specifications, He has done so not because of neglect or forgetfulness. Such seeming omissions are deliberate, and the reason thereof is that He does not desire to place limitations upon people, but prefers to allow them latitude and ease in following His commandments. Now there are some people who make unnecessary inquiries, cause elaborately prescribed, inflexibly determined and restrictive regulations to be added to the Law. Some others, in cases where such details are in no way deducible from the text, resort to analogical reasoning, thereby turning a broad general rule into an elaborate law full of restrictive details, and an unspecified into a specified rule. Both sorts of people put Muslims in great danger. For, in the area of belief, the more detailed the doctrines to which people are required to subscribe, the more problematic it becomes to do so. Likewise, in legal matters, the greater the restriction, the greater the likelihood of violation.

Al-Bukhari recorded that Anas bin Malik said, "The Messenger of Allah gave a speech unlike anything I heard before. In this speech, he said,

(If you but know what I know, you will laugh little and cry a lot.) The companions of Allah's Messenger covered their faces and the sound of crying was coming out of their chests. A man asked, `Who is my father' The Prophet said, `So-and-so'. This Ayah was later revealed,

(Ask not about things...).'' Muslim, Ahmad, At-Tirmidhi and An-Nasa'i recorded this Hadith. Ibn Jarir recorded that Qatadah said about Allah's statement,

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble.) Anas bin Malik narrated that once, the people were questioning the Messenger of Allah until they made him angry. So he ascended the Minbar and said,

(You will not ask me about anything today but I will explain it to you.) So the Companions of the Messenger of Allah feared that it was the commencement of a momentous event, and I looked to my right and left and found only people who covered their faces, crying. An argumentative man who was said to be the son of someone other than his true father asked, "O Allah's Messenger! Who is my father The Prophet said, `Your father is Hudhafah.'' `Umar stood up (when he saw anger on the Prophet's face) and said, "We accept Allah as our Lord, Islam as our religion and Muhammad as our Messenger, I seek refuge with Allah from the evil of the Fitan (trials in life and religion).'' The Messenger of Allah said,

(I have never witnessed both goodness and evil like I have today. Paradise and the Fire were shown to me and I saw them before that wall.) This Hadith was recorded in the Two Sahihs from Sa`id. Al-Bukhari recorded that Ibn `Abbas said, "Some people used to question the Messenger of Allah to mock him. One of them would ask, `Who is my father,' while another would ask, `Where is my camel,' when he lost his camel. Allah sent down this Ayah about them,

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble...).'' Imam Ahmad recorded that `Ali said, "When this Ayah was revealed,

(And Hajj to the House is a duty that mankind owes to Allah, those who can bear the journey.) (3:97), they asked, `O Allah's Messenger! Is it required every year' He did not answer them, and they asked again, `Is it every year' He still did not answer them, so they asked, `Is it every year' He said,

(No, and had I said `yes', it would have become obligated, and had it become obligated, you would not be able to bear it.) Allah sent down,

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble.).'' At-Tirmidhi and Ibn Majah also recorded this Hadith. The apparent wording of this Ayah indicates that we are forbidden to ask about things that if one has knowledge of, he would be sorry he had asked. Consequently, it is better to avoid such questions. Allah’s statement,

(But if you ask about them while the Qur'an is being revealed, they will be made plain to you.) means, if you ask about things that you are prohibited from asking about, then when the revelation about them comes to the Messenger , they will be made plain for you,

(Verily! That is easy for Allah.) Allah said next,

(Allah has forgiven that,) what you did before this,

(and Allah is Oft-Forgiving, Most Forbearing.) Do not ask about things that do not have a ruling yet, for because of your questions, a difficult ruling may be ordained. A Hadith states,

(The worst criminal among the Muslims is he who asks if a matter is unlawful (or not), and it becomes unlawful because of his asking about it.) It is recorded in the Sahih that the Messenger of Allah said,

(Leave me as I have left you, those before you were destroyed because of many questions and disputing with their Prophets.) An authentic Hadith also states,

(Allah, the Most Honored, has ordained some obligations, so do not ignore them; has set some limits, so do not trespass them; has prohibited some things, so do not commit them; and has left some things without rulings, out of mercy for you, not that He forgot them, so do not ask about them.) Allah said next,

(Before you, a community asked such questions, then on that account they became disbelievers.) meaning, some people before your time asked such questions and they were given answers. They did not believe the answers, so they became disbelievers because of that. This occurred because these rulings were made plain to them, yet they did not benefit at all from that, for they asked about these things not to gain guidance, but only to mock and defy.

Some people first indulged in hair-splitting arguments about their laws and dogma, and thereby wove a great web of credal elaborations and legal minutiae. Then they became enmeshed in this same web and thus became guilty of dogmatic errors and the violation of their own religious laws. The people referred to here are the Jews, and the Muslims who followed in their footsteps and left no stone unturned, despite the warnings contained in the Qur'an and in the sayings of the Prophet Muhammad (peace be on him).

Water Game is Allowed for the Muhrim and Hunting Land Game is Prohibited During Ihram

Surah Al-Ma'idah (The Table Spread with Food): Tafsir Ayah 96-99

Water Game is Allowed for the Muhrim and Hunting Land Game is Prohibited During Ihram

In the Name of Allah, The Most Gracious, Most Merciful

96. Lawful to you is (the pursuit of) water-game and its use for food - for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land-game as long as you are in a state of Ihram (for Hajj or 'Umrah). And fear Allah to Whom you shall be gathered back.
97. Allah has made the Ka'bah, the Sacred House, an asylum of security and Hajj and 'Umrah (pilgrimage) for mankind, and also the Sacred Month and the animals of offerings and the garlanded (people or animals, etc. marked with the garlands on their necks made from the outer part of the stem of the Makkah trees for their security), that you may know that Allah has knowledge of all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.
98. Know that Allah is Severe in punishment and that Allah is Oft-Forgiving, Most Merciful.
99. The Messenger's duty [i.e. Our Messenger Muhammad  whom We have sent to you, (O mankind)] is but to convey (the Message). And Allah knows all that you reveal and all that you conceal.

Since one often runs out of provisions during a voyage and is left with no alternative but to catch sea creatures, fishing in the sea has been made lawful.

Sa`id bin Al-Musayyib, Sa`id bin Jubayr and others commented on Allah's statement;

(Lawful to you is (the pursuit of) water game...) that it means, what one eats fresh from it, while,

(And its use for food) what is eaten dry and salted. Ibn `Abbas said that `water game' refers to what is taken from water while still alive, while,

(and its use for food) refers to what the water throws ashore dead. Similar statements were reported from Abu Bakr As-Siddiq, Zayd bin Thabit, `Abdullah bin `Amr, Abu Ayyub Al-Ansari, `Ikrimah, Abu Salamah bin `Abdur-Rahman, Ibrahim An-Nakha`i and Al-Hasan Al-Basri. Allah's statement,

(for the benefit of yourselves and those who travel,) as food and provision for you,

(and those who travel, ) those who are in the sea and traveling along the sea, according to `Ikrimah. Other scholars said that water game is allowed for those who fish it from the sea, as well as, when it is salted and used as food for travelers inland. A similar statement was reported from Ibn `Abbas, Mujahid and As-Suddi and others. Imam Malik bin Anas recorded that Jabir bin `Abdullah said, "Allah's Messenger sent an army towards the east coast and appointed Abu `Ubaydah bin Al-Jarrah as their commander, and the army consisted of three hundred men, including myself. We marched on until we reached a place where our food was about to finish. Abu `Ubaydah ordered us to collect all the food for our journey, and it was collected in two bags of dates. Abu `Ubaydah kept on giving us our daily ration in small amounts from it, until it was exhausted. The share of each of us used to be one date only.'' I (one of the narrators from Jabir) said, "How could one date suffice for you'' Jabir replied, "We came to know its value when even that finished.'' Jabir added, "When we reached the seashore, we saw a huge fish which was like a small mountain. The army ate from it for eighteen days. Then Abu `Ubaydah ordered that two of its ribs be affixed in the ground. Then he ordered that a she-camel be ridden, and it passed under the two ribs (forming an arch) without touching them.'' This Hadith was also collected in the Two Sahihs. Malik recorded that Abu Hurayrah said, "A man asked Allah's Messenger, `O Allah's Messenger! We go to sea and carry little water with us. If we use it for Wudu', we get thirsty, so should we use seawater for Wudu'' The Messenger of Allah said,

(Its water is pure and its dead are lawful).'' The two Imams, Ash-Shafi`i and Ahmad bin Hanbal, recorded this Hadith, along with the Four Sunan compilers. Al-Bukhari, At-Tirmidhi and Ibn Hibban graded it Sahih. This Hadith was also recorded from the Prophet by several other Companions.

Allah said,

(but forbidden is land game as long as you are in a state of Ihram.) Therefore, hunting land game during Ihram is not allowed, and if someone who is in the state of Ihram hunts, he will have to pay expiation, along with the sin he earns if he does it intentionally. If he hunts by mistake, he will have to pay the expiation and is not allowed to eat from it, because this type of game is just like dead animals, be he a Muhrim or a non-Muhrim. If someone who is not in the state of Ihram hunts and gives the food to a Muhrim, the Muhrim is not allowed to eat from its meat if it was killed for him in particular. As-Sa`b bin Jaththamah said that he gave a zebra as a gift to the Prophet in the area of Waddan or Abwa', the Prophet gave it back. When the Prophet saw the effect of his returning the gift on As-Sa`b's face, he said,

(We only gave it back to you because we are in a state of Ihram.) This Hadith was collected in the Two Sahihs. The Prophet thought that As-Sa`b hunted the zebra for him, and this is why he refused to take it. Otherwise, the Muhrim is allowed to eat from the game if one who is not in Ihram hunts it. For when Abu Qatadah hunted a zebra when he was not a Muhrim and offered it to those who were in the state of Ihram, they hesitated to eat from it. They asked the Messenger of Allah and he said,

(Did any of you point at it or help kill it) They said, "No.'' He said,

(Then eat,) and he also ate from it. This Hadith is also in the Two Sahihs with various wordings. ﴿

(And have Taqwa of Allah to Whom you shall be gathered back. ) Allah says, fear Allah, O people, and beware of His might, by obeying what He commands you and avoiding what He prohibits for you in these Ayat revealed to your Prophet . These Ayat forbid Khamr, gambling, Al-Ansab and Al-Azlam, along with hunting land game and killing it while in the state of Ihram. To Allah will be your return and destination, and He will punish you for disobeying Him and will reward you for obeying Him.

(Allah has made the Ka`bah, the Sacred House, an asylum of security and benefits for mankind,) Allah says, Allah made the Ka`bah, the Sacred House, an asylum of safety for the people who have no chief to prevent the strong from transgressing against the weak, the evil from the good-doers, and the oppressors from the oppressed.

(And also the Sacred Month and the animals of offerings and the garlanded.)

In Arabia, the Ka'bah was not merely a sacred place of worship. Thanks to its central position and its sanctity, it nurtured the economic and cultural life of the whole peninsula. Since the entire populace was drawn towards the Ka'bah for the performance of Hajj and 'Umrah, their coming together brought about a measure of unity in the life of the Arabs which was otherwise rent with disunity. This enabled the people of various regions and tribes to establish social and cultural ties among themselves. Moreover, the security which reigned in the vicinity of the Ka'bah provided an impetus to creative literary activity, with the result that in the fairs held in the sacred territory, poets placed their poetic compositions before the audience, trying to excel one another. This led to the growth and flowering of their language and literature. Thanks, again, to the peace and security which reigned in the sacred territory, it became a major centre of trade and commerce. Moreover, since certain months of the year were regarded as sacred months in which there could be no bloodshed, the Arabs enjoyed peace and security for about a quarter of the year. It was during this period that caravans moved in freedom and with ease from one end of the peninsula to the other. The custom of consecrating animals for sacrifice, marked off from others by the collars around their necks, also facilitated the movement of caravans, for whenever the Arabs saw those animals with their collars signifying consecration for sacrifice, they-bent their heads in reverence and no predatory tribe had the courage to molest them.

Allah says that He made these symbols an asylum of safety for the people, just as He made the Ka`bah an asylum of safety for them, so that He distinguishes them from each other, for this is their asylum and symbol for their livelihood and religion. Allah made the Ka`bah, the Sacred Month, the Hady, the garlanded animals and people an asylum of safety for the Arabs who used to consider these symbols sacred. Thus, these symbols were just like the chief who is obeyed by his followers, and who upholds harmony and public safety. As for the Ka`bah, it includes the entire sacred boundary. Allah termed it "Haram'' because He prohibited hunting its game and cutting its trees or grass. Similarly, the Ka`bah, the Sacred Month, the animals of offerings and the garlands were the landmarks of existing Arabs. These symbols were sacred during the time of Jahiliyyah and the people's affairs were guided and protected by them. With Islam they became the symbols of their Hajj, their rituals, and the direction of the prayer. (i.e., the Ka`bah in Makkah.)

(that you may know that Allah has knowledge of all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.) Allah says; O people, I made these symbols an asylum for you, so that you know that He Who made these symbols that benefit your life and provide you with security, also knows everything in the heavens and earth that brings about your immediate or eventual benefit. Know that He has perfect knowledge of everything and that none of your deeds or affairs ever escapes His observation; and He will count them for you so that He rewards those who do good with the same and those who do evil in kind.

Were they to consider even the social and economic aspects of the life of their people, the existing arrangements would provide them with clear testimony to the fact that Allah has deep and thorough knowledge of the interests and requirements of His creatures, and that He can ensure immensely beneficial effects on many sectors of human life by just one single commandment. During the several centuries of anarchy and disorder which preceded the advent of the Prophet (peace be on him), the Arabs were themselves unaware of their own interests and seemed bent upon self-destruction. Allah, however, was aware of their needs and requirements and by merely investing the Ka'bah with a central position in Arabia He ensured their national survival. Even if they disregarded innumerable other facts and reflected on this alone they would become convinced that the injunctions revealed by Allah were conducive to their well-being, and that underlying them were a great many benefits and advantages for them which they themselves could neither have grasped nor achieved by their own contriving.

(Know that Allah is severe in punishment and that Allah is Oft-Forgiving, Most Merciful.) Allah says, know that your Lord, Who has perfect knowledge of whatever is in the heavens and earth, and Who is never unaware of your deeds - public or secret - is severe in punishment for those who disobey and defy Him. He also pardons the sins of those who obey and repent to Him, more Merciful than to punish them for the sins that they repented from.

(The Messenger's duty is but to convey. And Allah knows all that you reveal and all that you conceal.) This is a warning from Allah for His servants in which He says: Our Messenger, whom We sent to you, has only to convey Our Message and then the reward for the obedience, and punishment for the disobedience is on Us. The obedience of those who accept Our Message never escapes Our knowledge, just as in the case of those who disobey and defy Our Message. We know what one of you does, demonstrates physically, announces, and utters with his tongue, and what you hide in your hearts, be it of faith, disbelief, certainty, doubt or hypocrisy. He Who is so capable, then nothing that the hearts conceal, nor any of the apparent acts of the souls in the heavens and earth could escape His knowledge. In His Hand, alone, is the reward and punishment, and He is worthy to be feared, obeyed and never disobeyed.

Re: Five Muslim Trinidad and Tobago Nationals Detained at SEBIN.

Paz y Orientación; Saludos; Buenas Tardes; cómo estás? Mi nombre es Omar Abdullah al Jefe de Waajihatul Islaamiyyah (El Frente Islámico) de Trinidad y Tobago. Me gustaría mucho para reunirse con usted para discutir un asunto de gran importancia. Estoy en Venezuela actualmente. Mis números son 04120105604 / 04142514717. favor. .. Muchas gracias. .

Prohibiting Hunting Game in the Sacred Area and During the State of Ihram and it's Penalty:

Surah Al-Ma'idah (The Table Spread with Food): Tafsir Ayah 94-95

Prohibiting Hunting Game in the Sacred Area and During the State of Ihram and it's  Penalty:

In the Name of Allah, The Most Gracious, Most Merciful

94. O you who believe! Allah will certainly make a trial of you with something in (the matter of) the game that is well within reach of your hands and your lances, that Allah may test who fears Him unseen. Then whoever transgresses thereafter, for him there is a painful torment.
95. O you who believe! Kill not game while you are in a state of Ihram for Hajj or 'Umrah (pilgrimage), and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka'bah, of an eatable animal (i.e. sheep, goat, cow, etc.) equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed Masakin (poor persons), or its equivalent in Saum (fasting), that he may taste the heaviness (punishment) of his deed. Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him. And Allah is All-Mighty, All-Able of Retribution.

When a person is in the state of pilgrim sanctity (ihram) it is prohibited for him both to hunt and to assist in hunting animals. Indeed, even if an animal has been hunted for him by someone else he may not eat it. However, if someone hunts an animal for himself and makes a gift of it to such a person, there is no harm in his eating it. There is an exception to this injunction and that is with regard to harmful animals. Snakes, scorpions, mad dogs and other such animals which cause injury to man may be killed even by one in the state of ihram. (See Bukhari, 'Talaq', 24; 'Sayd', 2; Abu Da'ud, 'Manasik', 40, 41; Tirmidhi, 'Hajj', 27; 'Sayd', 26 - Ed.)

It would also be 'two men of equity' (Surah al-Ma'idah 5: 95) to judge as to the number of persons one should feed or the number of days one should fast by way of expiation for killing a certain animal.

Ali bin Abi Talhah﴾ Al-Walibi said that Ibn `Abbas said that Allah's statement,

(Allah will certainly make a trial for you with something in (the matter of) the game that is well within reach of your hands and your lances,) (5:94), refers to, "The weak and young game. Allah tests His servants with such game during their Ihram, that if they wish, they would be able to catch it with their hands. Allah has commanded them to avoid catching it.'' Mujahid said that,

(well within reach of your hands) refers to the young game and chicks, while

(and your lances,) refers to mature game. Muqatil bin Hayyan said that this Ayah was revealed during the `Umrah of Al-Hudaybiyyah, when wild game and birds were coming to the Muslim camping area, which they had never seen the likes of before. Allah prohibited them from hunting the game while in the state of Ihram,

(that Allah may test who fears Him in the unseen. ) Therefore, Allah tests His servants with the game that comes near their camping area, for if they wish, they can catch it with their hands and spears in public and secret. This is how the obedience of those who obey Allah in public and secret becomes apparent and tested. In another Ayah, Allah said;

(Verily! Those who fear their Lord in the unseen, theirs will be forgiveness and a great reward (i.e. Paradise).) Allah said next,

(Then whoever transgresses thereafter.) after this warning and threat, according to As-Suddi, then,

(for him there is a painful torment.) for his defiance of Allah's command and what He has decreed. Allah said next,

(O you who believe! Kill not game while you are in a state of Ihram,) This Ayah prohibits killing the game in the state of Ihram, except what is exempt from this as mentioned in the Two Sahihs; `A'ishah narrated that the Messenger of Allah said,

(Five are Fawasiq, they may be killed while in Ihram or not; the crow, the kite, the scorpion, the mouse and the rabid dog.) Ibn `Umar narrated that the Messenger of Allah said,

(It is not harmful in a state of Ihram to kill five kinds of animals: the crow, the kite, the scorpion, the mouse and the rabid dog.) This Hadith was recorded in the Two Sahihs. Ayyub narrated that Nafi` narrated similar wordings for this Hadith from Ibn `Umar. Ayyub said, "So I said to Nafi`, `What about the snake' He said, `There is no doubt that killing the snake is allowed.''' The ruling concerning the rabid dog also includes the wolf, lion, leopard, tiger and their like, since they are more dangerous than the rabid dog, or because the term Kalb (dog) covers them. Allah knows best. Abu Sa`id narrated that the Prophet was asked about the animals that the Muhrim is allowed to kill and he said,

(The snake, the scorpion, the mouse, and the crow - which is shot at but not killed -- the rabid dog, the kite and wild beasts of prey.) Abu Dawud recorded this Hadith, as did At-Tirmidhi, who said, "Hasan'', and Ibn Majah.

The Penalty of Killing Game in the Sacred Area or in the State of Ihram:

Allah said,

(And whosoever of you kills it intentionally, the penalty is ﴿an offering of﴾ livestock equivalent to the one he killed.) Mujahid bin Jabr said, "The meaning of `intentionally' here is that one intends to kill the game while forgetting that he is in the state of Ihram. Whoever intentionally kills the game while aware that he is in the state of Ihram, then this offense is more grave than to make an expiation, and he also loses his Ihram.'' This statement is odd, and the view of majority is that they have to pay the expiation for killing the game whether they forgot that they are in Ihram or not. Az-Zuhri said, "The Book (the Qur'an) asserts the expiation for intentional killing, and the Sunnah included those who forget, as well.'' The meaning of this statement is that the Qur'an mentioned the expiation and sin of those who intentionally kill game,

(that he may taste the heaviness (punishment) of his deed. Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him.) the Sunnah that includes the rulings issued by the Prophet and his Companions, indicated the necessity of expiation in cases of unintentional killing of game, just as the Book legislated expiation for intentional killing. Killing game is a form of waste, which requires expiation in intentional and unintentional cases, although those who intend it have sinned, rather than those who made an honest error. Allah's statement,

(The penalty is ﴿an offering of﴾ livestock equivalent to the one he killed.) indicates the necessity of offering an equivalent animal to the one the Muhrim killed. The Companions gave rulings that the camel, for instance, is the equivalent of the ostrich, the cow is the equivalent of wild cattle, and the goat for the deer. As for the cases when there is no equivalent for the killed animal, Ibn `Abbas said that one should spend its amount in Makkah (i.e. charity), as Al-Bayhaqi recorded. Allah's statement,

(As adjudged by two just men among you;) means, two just Muslim men should determine an animal equivalent to the game killed, or the amount of its price. Ibn Jarir recorded that Abu Jarir Al-Bajali said, "I killed a deer when I was in the state of Ihram and mentioned this fact to `Umar, who said, `Bring two of your brethren and let them judge you.' So I went to `Abdur-Rahman and Sa`d and they said that I should offer a male sheep.'' Ibn Jarir recorded that Tariq said, "Arbad killed a deer while in the state of Ihram and he went to `Umar to judge him. `Umar said to him, `Let us both judge,' and they judged that Arbad should offer a goat that was fed on abundant water and grass. `Umar commented,

(As adjudged by two just men among you;).'' Allah's statement,

(...an offering brought to the Ka`bah.) indicates that this equivalent animal should be brought to the Ka`bah, meaning, the Sacred Area, where it should be slaughtered and its meat divided between the poor of the Sacred Area. There is a consensus on this ruling. Allah said,

(or, for expiation, he should feed the poor, or its equivalent in fasting,) that is, if the Muhrim does not find an equivalent to what he killed, or the animal hunted is not comparable to anything else. `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah,

(...an offering brought to the Ka`bah, or, for expiation, he should feed the poor, or its equivalent in fasting.) "If the Muhrim killed game, then his judgement is its equivalent. If he kills an antelope, he offers a sheep slaughtered in Makkah. If he cannot, then he feeds six poor people, otherwise he should fast for three days. If he kills a deer, he offers a cow. If unable, he feeds twenty poor people, or otherwise if unable, he fasts for twenty days. If he kills an ostrich or zebra, he offers a camel, or he feeds thirty poor people, or fasts thirty days.'' Ibn Abi Hatim and Ibn Jarir recorded this statement, and in Ibn Jarir's narration, the food measurement is a Mudd (4 handfuls of food) each that suffices for the poor. Allah's statement,

(that he may taste the heaviness (punishment) of his deed.) means, We have required him to pay this expiation so that he tastes the punishment of his error,

(Allah has forgiven what is past.) during the time of Jahiliyyah, provided that one becomes good in Islam and follows Allah's Law, all the while avoiding the sin. Allah then said,

(but whosoever commits it again, Allah will take retribution from him.) meaning, whoever does this after it has been prohibited in Islam and having knowledge that it is prohibited,

(Allah will take retribution from him. And Allah is Almighty, All-Able of retribution.) Ibn Jurayj said, "I said to `Ata', `What is the meaning of,

(Allah has forgiven what is past.)' He said, `Meaning, during the time of Jahiliyyah.' I asked about,

(but whosoever commits it again, Allah will take retribution from him.) He said, `Whoever commits this offense again in Islam, then Allah will take retribution from him and he also has to pay the expiation.' I asked, `Is there any punishment for repeating this offense that you know of' He said, `No.' I said, `Do you think that the authorities should punish him' He said, `No, for it is a sin that he committed between him and Allah. He should pay the expiation.''' Ibn Jarir recorded this statement. It was said that the `Allah will take retribution' refers to the expiation, according to Sa`id bin Jubayr, `Ata', and the majority among the earlier and later generations. They stated that when the Muhrim kills game, the expiation becomes necessary, regardless of whether it was the first, second or third offense, and whether intentional or by error. Ibn Jarir commented on Allah's statement;

(And Allah is Almighty, All-Able of retribution.) "Allah says that He is invincible in His control, none can resist Him, prevent Him from exacting retribution from anyone, or stop Him from punishing anyone. This is because all creation is His creation and the decision is His, His is the might, and His is the control. His statement,

(All-Able of retribution.) meaning, He punishes those who disobey Him for their disobedience of Him.''

Prohibiting Khamr (Intoxicants) and Maysir (Gambling):

Surah Al-Ma'idah (The Table Spread with Food): Tafsir Ayah 90-93

In the Name of Allah, The Most Gracious, Most Merciful

90. O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab , and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan's (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful .
91. Shaitan (Satan) 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-Salat (the prayer). So, will you not then abstain?
92. And obey Allah and the Messenger (Muhammad ), and beware (of even coming near to drinking or gambling or Al-Ansab, or Al-Azlam, etc.) and fear Allah. Then if you turn away, you should know that it is Our Messenger's duty to convey (the Message) in the clearest way.
93. Those who believe and do righteous good deeds, there is no sin on them for what they ate (in the past), if they fear Allah (by keeping away from His forbidden things), and believe and do righteous good deeds, and again fear Allah and believe, and once again fear Allah and do good deeds with Ihsan (perfection). And Allah loves the good-doers.

Prohibiting Khamr (Intoxicants) and Maysir (Gambling):

While divination by arrow-shooting essentially constitutes a game of chance there is nevertheless a certain difference between the two, since divination by arrow-shooting, in addition to being a game of chance, is also tainted with polytheistic beliefs and superstitions. As for games of chance, this expression is applied to those games and acts in which accidental factors are considered the criteria for acquisition, fortune-making and the division of goods and property.

In this verse four things are categorically prohibited:

(1) intoxicants;

(2) games of chance;

(3) places consecrated for the worship of anyone else besides God Almighty, and altars for either sacrifices or offerings in the name of others than God Almighty; and

(4) polytheistic divination by arrow-shooting.

The last three items have already been mentioned. (See Surah 2: 219 and Surah 5: 3). Two injunctions had already been revealed concerning the prohibition of intoxicants (See Surahs 2: 219 and 4: 43). Before the revelation of the last injunction, the Prophet (peace be on him) had warned the people that intoxicants were highly displeasing to God Almighty. Hinting at the possibility of their being prohibited, he advised people to dispose of intoxicants if they had any. A little later on the present verse was revealed and the Prophet (peace be on him) then proclaimed that those who had intoxicants should neither consume nor sell them, but rather destroy them. Intoxicating liquors were poured into the streets of Madina. When asked if such liquor might be offered to the Jews as a gift the Prophet (peace be on him) replied in the negative and said: 'He Who has prohibited it has also required it not to be given away as a gift.' Some people inquired whether it was permitted to make vinegar out of such liquor. The Prophet (peace be on him) told them not to do so, but to throw it away instead. Another person asked insistently whether or not an intoxicant could be used as medicine. The Prophet (peace be on him) replied that far from being a remedy for any malady it was in itself a malady. Others sought permission to consume intoxicating liquor on the plea that they lived in a very cold region and had to work very hard, and that the people of that region habitually drank intoxicants to combat exhaustion and cold. The Prophet (peace be on him) inquired if the drink concerned did cause intoxication. On being told that it did, he said that they should abstain from it. They pointed out that the people of their region would not accept this, to which the Prophet (peace be on him) replied that they should fight them.

It is reported by 'Abd Allah Ibn 'Umar that the Prophet (peace be on him) said: 'God Almighty has cursed khamr (wine) and him who drinks it, him who provides it to others and him who buys or sells it, him who squeezes (the grapes) into wine and him who causes others to squeeze grapes (in order to make wine), him who carries it and him to whom it is carried.' (See Ahmad b. Hanbal, Musnad, vol. 2, p. 97; vol. 1, p. 316; Abu Da'ud, 'Ashribah', 2 - Ed.)

According to another tradition the Prophet (peace be on him) instructed not to eat at the table where intoxicating drinks were being taken. In the beginning the Prophet (peace be on him) even forbade the use of vessels in which intoxicating drinks had either been made or served. Later on, when the prohibition of drinks was completely observed the Prophet (peace be on him) withdrew the interdiction regarding the use of these vessels. (See Abu Da'ud, 'At'imah', 18; Tirmidhi, 'Adab', 43; Darimi, 'Ashribah', 15; Ahmad b. Hanbal, Musnad, vol. 1, p. 20; vol. 3, p. 339 - Ed.) Though the word khamr in Arabic means literally 'the drink made from grapes', it was also used figuratively for intoxicating liquors made from wheat, barley, raisins, dates and honey. The Prophet (peace be on him) applied the prohibition of wine to all intoxicants. In this regard we find categorical statements from the Prophet (peace be on him) embodied in traditions: 'Every intoxicant is khamr, and every intoxicant is prohibited.'

'Every drink which causes intoxication is prohibited.' 'I forbid everything which intoxicates.' In a Friday sermon 'Umar defined khamr in the following manner: 'Whatever takes hold of the mind is khamr.' (See Bukhari, 'Wudu", 71; 'Maghazi', 60, 'Ashribah', 4,10, 'Adab', 8, 'Ahkam', 22; Muslim, 'Ashribah', 67-9; Abu Da'ud, 'Ashribah', 5, 71; Ibn Majah, 'Ashribah', 9, 13, 14; Darimi, 'Ashribah', 8, 9; Muwatta', 'Dahaya', 8; Ahmad b. Hanbal, Musnad, vol. 1, pp. 274, 289, 350; vol. 2, pp. 16, 158, 171, 185, 429, 501; vol. 3, pp. 63, 66, 112, 119, 361; vol. 4, pp. 41, 416; vol. 6, pp. 36, 71, 72, 97, 131, 190 and 226 - Ed.)

The Prophet (peace be on him) also enunciated the following principle: 'If anything causes intoxication when used in large quantity, even a small quantity of it is prohibited.' 'If a large quantity of something causes intoxication, to drink even a palmful of it is prohibited.' (See Abu Da'ud, 'Ashribah', 5; Ibn Majah, 'Ashribah', 10; Ahmad b. Hanbal, Musnad, vol. 2, pp. 167, 179 and vol. 3, p. 343 - Ed.)

In the time of the Prophet (peace be on him) no specific punishment had been laid down for drinking. A person caught drunk would be struck with shoes, fists, and whips made of twisted cloth and palm sticks. The maximum number of lashes to which any culprit was subjected was forty. In the time of Abu Bakr the punishment continued to be forty lashes. In the time of 'Umar the punishment initially remained at forty lashes also, but when he saw people persist in drinking he fixed the punishment at eighty lashes after consulting the Companions. This was considered the prescribed legal punishment for drinking by Malik and Abu Hanifah, and even by Shafi'i according to one tradition. But Ahmad b. Hanbal, and, according to a variant tradition, Shafi'i, considered the punishment to consist of forty lashes, and 'Ali is reported to have preferred this opinion.

According to Islamic Law, it is the bounden duty of an Islamic government to enforce this prohibition. In the time of 'Umar the shop of a member of the Thaqif tribe, by the name of Ruwayshid, was burnt down because he carried on the sale of liquor. On another occasion a whole hamlet was set on fire because it had become a center of illegal traffic in liquor.

Allah forbids His believing servants from consuming Khamr and Maysir which is gambling. Ibn Abi Hatim recorded that `Ali bin Abi Talib, the Leader of the Faithful, said that chess is a type of gambling. Ibn Abi Hatim recorded that `Ata', Mujahid and Tawus, or , two of them, said that every type of gambling, including children's playing with (a certain type of) nuts, is Maysir. Ibn `Umar said that Al-Maysir means gambling, and this is the same statement that Ad-Dahhak reported from Ibn `Abbas, who added, "They used to gamble during the time of Jahiliyyah, until Islam came. Allah then forbade them from this evil behavior.''

Meaning of Ansab and Azlam:

Al-Ansab were altar stones, in whose vicinity sacrifices were offered (during the time of Jahiliyyah), according to Ibn `Abbas, Mujahid, `Ata', Sa`id bin Jubayr and Al-Hasan. They also said that Al-Azlam were arrows that they used for lotteries to make decisions, as Ibn Abi Hatim narrated. Allah said,

(A Rijs of Shaytan's handiwork) meaning, abomination of Shaytan's handiwork, according to `Ali bin Abi Talhah who reported it from Ibn `Abbas. Sa`id bin Jubayr said that Rijs means `sin' while Zayd bin Aslam said; "An evil handiwork of Shaytan.''

(So avoid that) avoid all of these abominations,

(in order that you may be successful.) and this is a statement of encouragement. Allah said next,

(Shaytan wants only to excite enmity and hatred between you with Khamr (intoxicants) and Maysir (gambling), and hinder you from the remembrance of Allah and from the Salah (the prayer). So, will you not then abstain) This is a threat and a warning.

Hadiths that Prohibit Khamr (Intoxicants):

Imam Ahmad recorded that Abu Hurayrah said, "There were three stages to prohibiting Khamr (intoxicants) as was mentioned before. When the Messenger of Allah migrated to Al-Madinah, the people were consuming alcohol and gambling, so they asked the Messenger of Allah about these things, Allah revealed,

(They ask you about alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefit for men.'') (2:219), until the end of the Ayah. The people said, `They (intoxicants and gambling) were not prohibited for us. Allah only said,

(In them is a great sin, and (some) benefit for men.)' So they went on drinking Khamr until one day, one of the emigrants lead his companions in the Maghrib prayer and mixed up the Ayat in his recitation. Thereafter, Allah sent down a tougher statement,

(O you who believe! Approach not the Salah (the prayer) when you are in a drunken state until you know (the meaning of) what you utter.) (4:43) Then, the people would drink before the time of the prayer so that they would attend the prayer while sober. A firmer Ayah was later revealed,

(O you who believe! Khamr, Maysir, Ansab, and Azlam are an abomination of Shaytan's handiwork. So avoid that in order that you may be successful.) (5:90-91) So they said, `We abstained, O Lord!' Later, some people said, `O Allah's Messenger! Some people died in the cause of Allah, while some others died in their beds, but they used to drink alcohol and indulge in gambling, which Allah has made a Rijs of the work of Shaytan.' So Allah sent down,

(Those who believe and do righteous good deeds, there is no sin on them for what they ate...) (5:93), until the end of the Ayah. The Prophet said,

(Had they been made impermissible for them, they would have abandoned them as you have abandoned them.) Ahmad recorded this Hadith. Imam Ahmad recorded that `Umar bin Al-Khattab said, "O Allah! Explain the verdict about Khamr to us clearly.'' The Ayah in Surat Al-Baqarah was revealed,

(They ask you about alcoholic drink and gambling. Say: "In them is a great sin.'') (2:219) `Umar was summoned and this Ayah was recited to him, but he still said, "O Allah! Make the verdict of Khamr clear to us.'' Then the Ayah in Surat An-Nisa' was revealed,

(O you who believe! Do not approach the Salah when you are in a drunken state.) (4:43) Thereafter, the Prophet had someone herald when it was time to pray, "Those in a drunken state are not to approach the prayer.'' `Umar was again summoned and the Ayah was recited to him, but he still said, "O Allah! Make the verdict concerning Khamr clear to us.'' Then, the Ayah in Surat Al-Ma'idah (5:91)was revealed, and `Umar was summoned and it was recited to him. When he reached the part of the Ayah that reads,

(So, will you not then abstain)(5:91), `Umar said, "We abstained, we abstained.'' Abu Dawud, At-Tirmidhi, and An-Nasa'i recorded this Hadith. `Ali bin Al-Madini and At-Tirmidhi graded it Sahih. It is recorded in the Two Sahihs, that `Umar bin Al-Khattab said in a speech; while standing on the Minbar of the Messenger of Allah (in the Prophet's Masjid in Al-Madinah) "O people! The prohibition of Khamr was revealed; and Khamr was extracted from five things: From grapes, dates, honey, wheat and barley. Khamr is what intoxicates the mind.'' Al-Bukhari recorded that Ibn `Umar said, "The prohibition of Khamr was revealed when there were five kinds of intoxicants in Al-Madinah, besides what was produced from grapes.''

Another Hadith:

Imam Ahmad recorded that Anas said, "I once was giving an alcoholic beverage to Abu `Ubaydah bin Al-Jarrah, `Ubayy bin Ka`b, Suhayl bin Bayda' and several of their friends meeting at Abu Talhah's house. When they were almost intoxicated, some Muslims came and said, `Did you not know that Khamr has been prohibited' They said, `We'll wait and ask.' They then said, `O Anas! Spill the remaining alcohol out of your container.' By Allah! They never drank it again, and their Khamr at that time was made from unripe and normal dates.''' This is also recorded in the Two Sahihs. In another narration by Anas, "I was the butler of the people in the house of Abu Talhah when Khamr was prohibited, and in those days alcohol was made from unripe and normal dates. A caller then heralded, and Abu Talhah ordered me to see what it was about. So I found that a person was announcing that alcoholic drinks had been prohibited. Abu Talhah ordered me to go out and spill the wine. I went out and spilled it, and it flowed in the streets of Al-Madinah. Some people said, `Some people were killed and wine was still in their stomachs.' Later on, Allah's revelation came,

(Those who believe and do righteous good deeds, there is no sin on them for what they ate...) (5:93).'' Ibn Jarir recorded that Anas bin Malik said, "I was serving Abu Talhah, Abu `Ubaydah bin Al-Jarrah, Abu Dujanah, Mu`adh bin Jabal and Suhayl bin Bayda', until they became intoxicated from an alcoholic drink made of mixed unripe and normal dates. Then I heard someone herald, `Khamr has been made illegal.' So no one went in or out until we spilled the alcohol and broke its barrels. Some of us then performed ablution and others took a shower, and we wore some perfume. We then went out to the Masjid while the Messenger of Allah was reciting,

(O you who believe! Khamr, Maysir, Ansab, and Azlam are only an abomination of Shaytan's handiwork. So avoid that...) (5:90), until,

(So, will you not then abstain) (5:91). A man asked, `O Allah's Messenger! What about those who died drinking it' Allah sent down the verse,

(Those who believe and do righteous good deeds, there is no sin on them for what they ate.) (5:93).''

Another Hadith:

Imam Ahmad recorded that Ibn `Umar said that the Messenger of Allah said,

(Ten matters related to Khamr were cursed. Khamr itself was cursed, whoever drinks it, its server, seller, buyer, brewer, who asks for it to be brewed, whoever carries it, whomever it is carried to and whoever consumes its price.) Abu Dawud and Ibn Majah recorded this Hadith. Ahmad recorded that Ibn `Umar said, "Once, the Messenger of Allah went out and I went out with him. I walked to his right, but Abu Bakr came along and I gave way to him, and Abu Bakr was walking on the Prophet's right, while I was walking on his left. Then `Umar came along and he was walking on the Prophet's left, since I gave way to him. The Messenger of Allah then found a leather skin hanging containing alcohol, so he asked for a knife and ordered that the skin be cut open. He then said,

(Khamr was cursed, and so are those who drink it, serve it, sell it, buy it, carry it, have it carried to them, brew it, have it brewed and consume its price.)''

Another Hadith:

Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Sa`d said, "There were four Ayat revealed about Khamr...'' He then said, "A man from Al-Ansar made some food and invited us. We drank Khamr before it was prohibited and became intoxicated, and thus started to boast about our status. The Ansar said that they were better, while Quraysh (the Muhajirin) said that they were better. So a man from the Ansar took a bone and struck Sa`d's nose with it and made a flesh wound on it. Ever since that happened, Sa`d's nose had a scar from that wound. The Ayah,

(Intoxicants, gambling,) until,

(So, will you not then abstain) was later
revealed.'' Muslim recorded this Hadith.

Another Hadith:

Ibn Abi Hatim recorded that `Abdullah bin `Amr said, "This Ayah in the Qur'an,

(O you who believe! Khamr, Maysir, Ansab, and Azlam are only an abomination of Shaytan's handiwork. So avoid that in order that you may be successful.)﴿5:90﴾, was also in the Tawrah; `Allah has sent down truth to eradicate falsehood, joyful play, flute or wind instruments, Zafan (dances) and Kibarat (referring to cabarets using the lute and bagpipe), tambourine, guitar, harp and lyric and love poetry. And Khamr is bitter for those who taste it. Allah has vowed by His grace and power, `Whoever drinks it after I prohibited it, I will make him thirsty on the Day of Resurrection. Whoever abandons it after I prohibited it, I will let him taste it in the residence of Grace (Paradise).''' Its chain of narration is Sahih.

Another Hadith:

Ash-Shafi`i narrated that Malik narrated that Nafi` said that Ibn `Umar said that the Messenger of Allah said,

(Whoever drinks Khamr in the life of this world and does not repent from it, will be deprived of it in the Hereafter.) Al-Bukhari and Muslim recorded this Hadith. Muslim recorded that Ibn `Umar said that the Messenger of Allah said,

(Every intoxicant is Khamr, and every intoxicant is unlawful. Whoever drinks Khamr and dies while addicted to it, without repenting from drinking it, will not drink it in the Hereafter.) `Abdur-Rahman bin Al-Harith bin Hisham said that he heard `Uthman bin `Affan saying, "Avoid Khamr, for it is the mother of all sins. There was a man before your time who used to worship Allah secluded from the people. Later, an evil woman loved him and sent her female servant to him saying that they wanted him to witness something. So he went with the servant. Whenever they went through the door, she locked it behind them, until he reached a beautiful woman with a young servant boy and some alcohol. She said to him, `By Allah! I did not invite you to be a witness for anything, but called you to have sex with me, kill this boy or drink this alcohol.' So she gave him some alcohol, and he kept asking for more until he (became intoxicated and) had sex with her and killed the boy. Therefore, avoid Khamr, because it is never combined with faith, but one of them is bound to expel the other (from the heart).'' This was recorded by Al-Bayhaqi. This statement has an authentic chain of narration. Abu Bakr bin Abi Ad-Dunya recorded this statement in his book on the prohibition of intoxicants, but he related it from the Prophet. Relating it from `Uthman is more authentic, and Allah knows best. Ahmad bin Hanbal recorded that Ibn `Abbas said, "When Khamr was prohibited, some people said, `O Allah's Messenger! What about our brethren who died while still drinking Khamr' Allah sent down the Ayah

(Those who believe and do righteous good deeds, there is no sin on them for what they ate,) until the end of the Ayah. When the Qiblah (direction of the prayer) was changed (from Jerusalem to Makkah), some people asked, `O Allah's Messenger! What about our brethren who died while still praying toward Jerusalem' Allah sent down,

(And Allah would never make your faith to be lost.)'' (2:143)`Abdullah bin Mas`ud said that the Prophet said when the Ayah,

(Those who believe and do righteous good deeds, there is no sin on them for what they ate, if they have Taqwa, and believe...) was revealed,

(I was told, that you are among them.) This is the narration that Muslim, At-Tirmidhi and An-Nasa'i collected.

Unintentional Oaths and Expiation for Breaking the Oaths

In the Name of Allah, the Most Beneficent, the Most Merciful.

"Allah will not punish you for what is uninentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn . And protect your oaths (i.e. do not swear much) . Thus Allah make clear to you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful." ( Qur'an 5 : 89)

Mentioned the subject of unintentional oaths was made in Surat Al-Baqarah, all praise and thanks are due to Allah, and so there is no need to repeat it here. Also mentioned was that the Laghw in oaths refers to one's saying, "No by Allah,'' or, "Yes, by Allah,'' unintentionally.

This as some people had taken an oath prohibiting for themselves the things which He had permitted, Allah laid down this injunction regarding oaths made inadvertently. The injunction makes it unnecessary to feel bound by the terms of inadvertent oaths, and for which one will not be reproached by Allah. And if a person had deliberately made an oath which entails sin he should not abide by his oath and should expiate it.

To be mindful of one's oaths has several meanings. First, one should make proper use of oaths and should not employ them either frivolously or sinfully. Second, when a person takes an oath, he should take care not to forget it lest he be led to break it. Third, when a man deliberately takes an oath regarding something sound in itself he should pay the penalty if he happens to violate it.

Allah said,

(but He will punish you for your deliberate oaths.) in reference to the oaths that you intend in your hearts,

(for its expiation (a deliberate oath) feed ten poor,), who are needy, not able to find necessities of the life. Allah's statement,

(on a scale of the Awsat of that with which you feed your own families;) means, "On the average scale of what you feed your families,'' according to Ibn `Abbas, Sa`id bin Jubayr and `Ikrimah. `Ata' Al-Khurasani commented on the Ayah, "From the best of what you feed your families''. Allah's statement,

(or clothe them,) refers to clothing each of the ten persons with what is suitable to pray in, whether the poor person was male or female. Allah knows best. Al-`Awfi said that Ibn `Abbas said that the Ayah means a robe or garment for each poor person (of the ten). Mujahid also said that the least of clothing, referred to in the Ayah, is a garment, and the most is whatever you wish. Al-Hasan, Abu Ja`far Al-Baqir, `Ata', Tawus, Ibrahim An-Nakha`i, Hammad bin Abi Sulayman and Abu Malik said that it means (giving each of the ten poor persons) a garment each. Allah's statement,

(or free a slave) refers to freeing a believing slave. In the Muwatta' of Malik, the Musnad of Ash-Shafi`i and the Sahih of Muslim, a lengthy Hadith was recorded that `Umar bin Al-Hakam As-Sulami said that he once had to free a slave (as atonement) and he brought a black slave girl before the Messenger of Allah , who asked her;

(Where is Allah) She said, "Above the heavens.'' He said,

(Who am I) She said, "The Messenger of Allah.'' He said,

(Free her, for she is a believer.) There are three types of expiation for breaking deliberate oaths, and whichever one chooses, it will suffice, according to the consensus (of the scholars). Allah mentioned the easiest, then the more difficult options, since feeding is easier than giving away clothes, and giving away clothes is easier than freeing a slave. If one is unable to fulfill any of these options, then he fasts for three days for expiation, just as Allah said,

(But whosoever cannot afford (that), then he should fast for three days.) Ubayy bin Ka`b and Ibn Mas`ud and his students read this Ayah as follows, "Then he should fast three consecutive days.'' Even if this statement was not narrated to us as a part of the Qur'an through Mutawatir narration, it would still be an explanation of the Qur'an by the Companions that has the ruling of being related from the Prophet . Allah's statement,

(That is the expiation for the oaths when you have sworn.) (5:89) means, this is the legal way to atone for deliberate oaths,

(And protect your oaths.) Do not leave your broken oaths without paying the expiation for them, according to the meaning given by Ibn Jarir.

(Thus Allah makes clear to you His Ayat) and explains them to you,

(that you may be grateful.)

There is No Monasticism in Islam

In the Name of Allah, the Most Beneficent, the Most Merciful.

"O you who believe! Make not unlawful the Taiyibat (all that is good as regards foods, things, deeds, beliefs, persons, etc.) which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors.
And eat of the things which Allah has provided for you, lawful and good, and fear Allah in Whom you believe." (Qur'an 5: 87-88)

This verse embodies two directives. The first is that man should not attribute to himself the authority to proclaim things either lawful or unlawful according to his own wishes. Only that which Allah has held to be lawful is lawful, and only that which Allah has declared unlawful is unlawful. If men were to declare certain things either lawful or unlawful on their own authority, they would not be following the law of God Almighty but their own laws. The second directive is that they should not adopt the course of world-renunciation and abstention from worldly pleasures as the Christian monks, Hindu mendicants, Buddhist bhikshus and illuminist mystics did. Religious-minded and virtuous people have always tended to consider their physical and carnal desires an impediment to spiritual growth. They have considered suffering, deprivation from worldly pleasures and abstention from the means of worldly sustenance to be acts of goodness and indispensable for achieving proximity to God Almighty. Even some of the Companions leaned in this direction.

`Ali bin Abi Talhah said that Ibn `Abbas said, "This Ayah ﴿5:87﴾ was revealed about some of the Companions of the Prophet who said, `We should cut off our male organs, abandon the desires of this life and travel in the land, just as the Ruhban (monks) do.' that they would fast without interruption, that instead of spending the night on their beds they would remain awake praying, that they would consume neither meat nor fat, and would have no (sexual) relations with women. When the Prophet heard of this statement, he summoned them and asked them if they made this statement and they answered `Yes.' The Prophet (peace be on him) then said,

(I fast and break my fast, pray and sleep, and marry women. Whoever follows my Sunnah is of me, and whoever abandons my Sunnah is not of me.)'' Ibn Abi Hatim also collected this Hadith. Ibn Marduwyah recorded that Al-`Awfi said that Ibn `Abbas narrated a similar Hadith. It is recorded in the Two Sahihs that `A'ishah said that some of the Companions asked the wives of the Prophet about the acts of worship that he performed in private. One of them said, "I will not eat meat,'' another said, "I will not marry women,'' while the third said, "I will not sleep on the bed.'' When the Prophet heard this statement, he said,

(What is the matter with some people who said such and such I fast and break the fast, sleep and wake to stand to pray, eat meat, and marry women. He who is not pleased with my Sunnah is not of me.) Allah's statement,

(and transgress not.) means, do not exaggerate and make it hard for yourselves by prohibiting the permissible things. Do not transgress the limits by excessively indulging in the permissible matters; only use of it what satisfies your need; and do not fall into extravagance. Allah said in other Ayat,

(And eat and drink but waste not by extravagance.) (7:31), and,

(And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes).) (25:67) So Allah legislated a medium way between those who are extreme and those who fall into shortcomings, and it does not allow excessive application, nor lack of application. This is why Allah said here,

(Make not unlawful the good things which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors.) then He said,

(And eat of the things which Allah has provided for you, lawful and good,) (5:88), eat of those items that are pure and lawful for you,

(and have Taqwa of Allah,) in all your affairs, obey Him and seek His pleasure, all the while staying away from defiance and disobedience of Allah,

(and have Taqwa of Allah in Whom you believe.) The Prophet ( peace be upon him ) addressed the people on this subject and said: 'I have not been commanded to do so. Even your own self has rights against you. So, fast on certain days and refrain from fasting on others. Stay awake praying at night and also sleep. Look at me; 1 sleep as well as stay awake (praying); sometimes I fast and sometimes I don't. I consume meat as well as fat. Whosoever dislikes my way does not belong to me.' He then added: 'What has happened to people that they have prohibited for themselves women, good food, perfumes, sleep and the pleasures of the world, whereas I have not taught you to become monks and priests. In my religion there is neither abstention from women nor from meat, neither seclusion nor withdrawal.

For the purposes of self-control my religion has fasting. As for monasticism, all its benefits can be derived from jihad (struggle in the way of God). Serve Allah and associate none with Him. Perform Hajj and 'Umrah, establish Prayers, dispense Zakah and observe the fasts of Ramadan. Those who were destroyed before you were destroyed because they were severe with themselves, and when they became severe with themselves Allah became severe with them as well. It is the remnants of such people who you see in the oratories and hermitages of monks.'

There are traditions to the effect that the Prophet (peace be on him) once came to know that one of his Companions was always so preoccupied with worship and devotion that he did not approach his wife for long periods. The Prophet (peace be on him) called for him and directed him to go to his wife. On being told that he was fasting, the Prophet (peace be on him) asked him to break the fast and proceed to his wife. During the reign of 'Umar a lady once lodged the complaint that her husband fasted all day and prayed all night and had no relations with her. 'Umar appointed the famous Successor (Tabi'i), Ka'b b. Thawr al-Azdi to look into the matter. He issued the judgement that the husband had the right to spend three nights in Prayer if he so wished, but every fourth night was the right of his wife. (Fiqh al-Sunnah, vol. 2, p. 164 - Ed.)

'Do not exceed the bounds of right' has a broad signification. To hold the things which are lawful to be unlawful, and to shun the things declared by God Almighty to be clean as if they were unclean, is in itself an act of wrongful excess. It should be remembered, at the same time, that extravagant indulgence even in clean things is an act of wrongful excess. Likewise, to overstep the limits of the permissible is also an act of wrongful excess. Allah disapproves of all three kinds of excess.

The Reason Behind Revealing these Ayat

"Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and those who are Al-Mushrikun (see V.2:105), and you will find the nearest in love to the believers (Muslims) those who say: "We are Christians." That is because amongst them are priests and monks, and they are not proud.
And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muhammad ), you see their eyes overflowing with tears because of the truth they have recognised. They say: "Our Lord! We believe; so write us down among the witnesses.
"And why should we not believe in Allah and in that which has come to us of the truth (Islamic Monotheism)? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection) along with the righteous people (Prophet Muhammad  and his Companions)."
So because of what they said, Allah rewarded them Gardens under which rivers flow (in Paradise), they will abide therein forever. Such is the reward of good-doers.
But those who disbelieved and belied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they shall be the dwellers of the (Hell) Fire." (Qur'an 5 : 82-86)

Sa`id bin Jubayr, As-Suddi and others said that these Ayat were revealed concerning a delegation that An-Najashi (King of Ethiopia) sent to the Prophet in order to hear his words and observe his qualities. When the delegation met with the Prophet and he recited the Qur'an to them, they embraced Islam, cried and were humbled. Then they returned to An-Najashi and told him what happened. `Ata' bin Abi Rabah commented, "They were Ethiopians who embraced Islam when the Muslims who migrated to Ethiopia resided among them.'' Qatadah said, "They were some followers of the religion of `Isa, son of Maryam, who when they saw Muslims and heard the Qur'an, they became Muslims without hesitation.'' Ibn Jarir said that these Ayat were revealed concerning some people who fit this description, whether they were from Ethiopia or otherwise. Allah said,

(Verily, you will find the strongest among men in enmity to the believers the Jews and those who commit Shirk,) This describes the Jews, since their disbelief is that of rebellion, defiance, opposing the truth, belittling other, people and degrading the scholars. This is why the Jews - may Allah's continued curses descend on them until the Day of Resurrection - killed many of their Prophets and tried to kill the Messenger of Allah several times, as well as, performing magic spells against him and poisoning him. They also incited their likes among the polytheists against the Prophet . Allah's statement,

(and you will find the nearest in love to the believers those who say: "We are Christians.'') refers to those who call themselves Christians, who follow the religion of the Messiah and the teachings of his Injil. These people are generally more tolerant of Islam and its people, because of the mercy and kindness that their hearts acquired through part of the Messiah's religion. In another Ayah, Allah said;

(And We ordained in the hearts of those who followed him, compassion, mercy, and monasticism...) (57:27). In their book is the saying; "He who strikes you on the right cheek, then turn the left cheek for him.'' And fighting was prohibited in their creed, and this is why Allah said,

(That is because among them are Qissisin (priests) and Ruhban (monks), and they are not proud.) This means that among them are Qissisin (priests). The word Ruhban refers to one dedicated to worship. Allah said,

(That is because among them are priests and monks, and they are not proud.) This describes them with knowledge, worship and humbleness, along with following the truth and fairness.

(And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized.) This refers to the good news that they have about the advent of Muhammad ,

(They say: "Our Lord! We believe; so write us down among the witnesses.'') who testify to the truth and believe in it.

("And why should we not believe in Allah and in that which has come to us of the truth And We wish that our Lord will admit us (in Paradise) along with the righteous people.'') Such sect of Christians are those mentioned in Allah's statement,

(And there are, certainly, among the People of the Scripture, those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah.) (3:199) and,

(Those to whom We gave the Scripture before it, they believe in it (the Qur'an). And when it is recited to them, they say, "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we were Muslims'') (28:52-53), until,

("We seek not the ignorant.'') (28:55) This is why Allah said here,

(So because of what they said, Allah awarded them...) rewarding them for embracing the faith and recognizing and believing in the truth,

(Gardens under which rivers flow (in Paradise), they will abide therein forever.) and they will never be removed from it, for they will dwell and remain in it forever and ever,

(Such is the reward of good-doers) who follow the truth and obey it wherever, whenever and with whomever they find it. Allah then describes the condition of the miserable.

(But those who disbelieved and belied Our Ayat,) defied and opposed them,

(they shall be the dwellers of the (Hell) Fire.) For they are the people of the Fire who will enter and reside in it (eternally).

Censuring the Hypocrites

"You see many of them taking the disbelievers as their Auliya' (protectors and helpers). Evil indeed is that which their ownselves have sent forward before them, for that (reason) Allah's Wrath fell upon them and in torment they will abide.
And had they believed in Allah, and in the Prophet (Muhammad ) and in what has been revealed to him, never would they have taken them (the disbelievers) as Auliya' (protectors and helpers), but many of them are the Fasiqun (rebellious, disobedient to Allah)." ( Qur'an 5 : 80-81)

(You see many of them taking the disbelievers as their friends.) Mujahid said that this Ayah refers to the hypocrites. Allah's statement,

(Evil indeed is that which they have sent forward before themselves;) by giving their loyalty and support to the disbelievers, instead of the believers. This evil act caused them to have hypocrisy in their hearts and brought them the anger of Allah, that will remain with them until the Day of Return. Allah said;

(for that (reason) Allah is wrath with them) because of what they did. Allah next said that,

(in torment they will abide) on the Day of Resurrection. Allah's statement,

(And had they believed in Allah, and in the Prophet and in what has been revealed to him, never would they have taken them as friends.) meaning, had they sincerely believed in Allah, His Messenger and the Qur'an, they would not have committed the evil act of supporting the disbelievers in secret and being enemies with those who believe in Allah, the Prophet and what was revealed to him,

(but many of them are rebellious). disobedient to Allah and His Messenger and defiant of the Ayat of His revelation that He sent down.

It seems natural that those who believe in Allah and the Prophets and the Scriptures, compared with the polytheists, would naturally be more sympathetic to those who at least share with them belief in Allah, in prophethood and in .revelation (whatever their disagreements on other religious issues). It was ironic, therefore, that the Jews should openly support the polytheists in the struggle between polytheism and monotheism, and that their sympathies in the conflict between those who rejected prophethood and those who believed in it should lie expressly with the former. Despite all this, they brazenly claimed to be true believers in God, in the Prophets and in the Scriptures.

Allah Cursed the Disbelievers Among the Children of Israel

"Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and 'Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds.
They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do." (Qur'an 5: 78-79)

Allah states that He has cursed the disbelievers among the Children of Israel long ago, and revealed this fact to His Prophets Dawud and `Isa, son of Maryam. He cursed them because they disobeyed Allah and transgressed against His creatures. Al-`Awfi reported that Ibn `Abbas said, "They were cursed in the Tawrah, the Injil, the Zabur (Psalms) and the Furqan (Qur'an).'' Allah then states that during their time, their habit was that,

(They used not to forbid one another from the evil they committed.) They did not forbid each other from committing sins and the prohibitions. Allah chastised them for this behavior, so that their behavior would not be imitated. Allah said,

(Vile indeed was what they used to do.)

The corruption of any nation begins with that of a few individuals. If the collective conscience of that nation is alive, the pressure of public opinion keeps those persons in check and prevents the nation as a whole from becoming corrupted. But if instead of censuring such individuals, the nation leaves them free to behave corruptly, the corruption originally confined to a few continues to spread till it engulfs the whole nation. It was this which ultimately caused the degeneration of Israel. (For the curse against Israel in the words of David and Jesus see Psalms 10, 50 and Matthew 23.)

There are many Hadiths that order enjoining righteousness and forbidding evil. Imam Ahmad recorded that Hudhayfah bin Al-Yaman said that the Prophet said,

(By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allah will send a punishment on you from Him. Then, you will supplicate to Him, but He will not accept your supplication.) At-Tirmidhi also recorded it and said, "This Hadith is Hasan.'' Muslim recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,

(He among you who witnesses an evil, let him change it with his hand, if he cannot do that, then by his tongue, if he cannot do even that, then with his heart, and this is the weakest faith.) Abu Dawud said that Al-`Urs, meaning Ibn `Amirah, said that the Prophet said,

(When sin is committed on the earth, then whoever witnesses it and hates - (once he said): forbids it, will be like those who did not witness it. Whoever was absent from it, but agreed with it, will be like those who witness it.) Only Abu Dawud recorded this Hadith. Abu Dawud recorded that one of the Companions said that the Prophet said,

(The people will not perish until they do not leave -or- have any excuse for themselves.) Ibn Majah recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah gave a speech once and said,

(Behold! Fear from people should not prevent one from saying the truth if he knows it.) Abu Sa`id then cried and said, "By Allah! We have seen some errors, but we feared (the people).'' Another Hadith that Abu Sa`id narrated states that the Messenger of Allah said,

(The best Jihad is a word of truth proclaimed before an unjust ruler.) Recorded by Abu Dawud, At-Tirmidhi, and Ibn Majah. At-Tirmidhi said, "Hasan Gharib from this route of narration.'' Imam Ahmad recorded that Hudhayfah said that the Prophet said,

(It is not required of the Muslim that he humiliate himself.) They said, `How does one humiliate himself'' he said;

(He takes on trials that he is not capable of enduring. ) This was recorded by At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "This Hadith is Hasan Sahih Gharib.''

The Prohibition of Shirk (Polytheism) and Exaggeration in the Religion

"Say (O Muhammad  to mankind): "How do you worship besides Allah something which has no power either to harm or to benefit you? But it is Allah Who is the All-Hearer, All-Knower."
Say (O Muhammad ): "O people of the Scripture (Jews and Christians)! Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path."(Qur'an 5 : 76-77)

Allah admonishes those who take up rivals with Him and worship the idols, monuments and false deities. Allah states that such false deities do not deserve any degree of Divinity. Allah said,

(Say) O Muhammad, to those from among the Children of Adam, such as the Christians, who worship other than Allah,

(How do you worship besides Allah something which has no power either to harm or to benefit you) meaning, which cannot prevent harm for you nor bring about your benefit,

(But it is Allah Who is the All-Hearer, All-Knower.) He hears what His servants say and has knowledge of all things. Therefore, how did you worship inanimate objects that do not hear, see or know anything - having no power to bring harm or benefit to themselves let alone others - instead of worshipping Allah Allah then said,

(Say: "O People of the Scripture! Exceed not the limits in your religion beyond the truth,) Meaning: Do not exceed the limits concerning the truth and exaggeration in praising whom you were commanded to honor. You exaggerated in his case and elevated him from the rank of Prophet to the rank of a god. You did this with `Isa, who was a Prophet, yet you claimed that he is god besides Allah. This error occurred because you followed your teachers, the advocates of misguidance who came before your time and who,

(...and who misled many, and strayed (themselves) from the right path,) deviated from the straight path, to the path of misguidance and deviation.

This also refers to those misguided nations from whom the Christians derived their false beliefs and ways, particularly to the Hellenistic philosophers under the spell of whose ideas the Christians had veered from the straight way they had originally followed. The beliefs of the early followers of the Messiah were mainly in conformity with the reality they had witnessed, and conformed to the teachings they had received from their guide and mentor. But they later resorted to an exaggerated veneration of Jesus, and interpreted their own beliefs in the light of the philosophical doctrines and superstitious ideas of the neighbouring nations. Thus they invented an altogether new religion not even remotely related to the original teachings of the Messiah. In this connection the observations of a Christian theologian, the Reverend Charles Anderson Scott are significant. In a lengthy article entitled 'Jesus' Christ', published in the fourteenth edition of Encyclopaedia Britannica, he writes:

. . . there is nothing in these three Gospels to suggest that their writers thought of Jesus as other than human, a human being specially endowed with the Spirit of God and standing in an unbroken relation to God which justified His being spoken of as the 'Son of God'. Even Matthew refers to Him as the carpenter's son and records that after Peter had acknowleged Him as Messiah he 'took Him aside and began to rebuke Him' (Matthew, xvi. 22). And in Luke the two disciples on the way to Emmaus can still speak of Him as 'a prophet mighty in deed and word before God and all the people' (Luke, xxiv. 19). It is very singular that in spite of the fact that before Mark was composed 'the Lord' had become the description of Jesus common among Christians, He is never so described in the second Gospel (nor yet in the first, though the word is freely used to refer to God). All three relate the Passion of Jesus with a fullness and emphasis of its great significance; but except the 'ransom' passage (Mark, x. 45) and certain words at the Last Supper there is no indication of the meaning which was afterwards attached to it. It is not even suggested that the death of Jesus had any relation to sin or forgiveness.

A little further on he writes:

That He ranked Himself as a prophet appears from a few passages such as 'It cannot be that a prophet perish out of Jerusalem'. He frequently referred to Himself as the Son of Man; but while this must be maintained in face of influential opinions to the contrary, the result for our purpose is less important than we might expect, for the possible meanings of the phrase are as numerous as the sources from which it may possibly have been derived. They range from simple 'man' through 'man in his human weakness' and the representative 'Man' to the supernatural man from heaven foreshadowed in Daniel. If we had to postulate one source and one meaning for the phrase as used by Jesus of Himself, it would probably be found in Psalm Ixxx., where the poignant appeal to God for the redemption of Israel runs out on the hope of a 'son of man whom thou madest strong for thyself. The same author adds:

Certain words of Peter spoken at the time of Pentecost, 'A man approved of God', described Jesus as He was known and regarded by His contemporaries. He was 'found in fashion as a man', that is, in all particulars which presented themselves to outward observation He Appeared and behaved as one of the human race. He 'was made man'. The Gospels leave no room for doubt as to the completeness with which these statements are to be accepted. From them we learn that Jesus passed through the natural stages of development, physical and mental, that He hungered, thirsted, was weary and slept, that He could be surprised and require information, that He suffered pain and died. He not only made no claim to omniscience, He distinctly waived it. This is not to deny that He had insight such as no other ever had, into human nature, into the hearts of men and the purposes and methods of God. But there is no reason to suppose that He thought of the earth as other than the centre of the solar system, of any other than David as the author of the Psalms, or did not share the belief of His age that demons were the cause of disease. Indeed, any claim to omniscience would be not only inconsistent with the whole impression created by the Gospels, it could not be reconciled with the cardinal experiences of the Temptation, of Gethsemane and of Calvary. Unless such experiences were to be utterly unreal, Jesus must have entered into them and passed through them under the ordinary limitations of human knowledge, subject only to such modifications of human knowledge as might be due to prophetic insight or the sure vision of God.

There is still less reason to predicate omnipotence of Jesus. There is no indication that He ever acted independently of God, or as an independent God. Rather does He acknowledge dependence upon God, by His habit of prayer and in such words as 'this kind goeth not forth save by prayer'. He even repudiates the ascription to Himself of goodness in the absolute sense in which it belongs to God alone. It is a remarkable testimony to the truly historical character of these Gospels that though they were not finally set down until the Christian Church had begun to look up to the risen Christ as to a Divine Being, the records on the one hand preserve all the evidence of His true humanity and on the other nowhere suggest that He thought of Himself as God.

The same author also observes that:

He proclaimed that at and through the Resurrection Jesus had been publicly installed as Son of God with power; and if the phrase has not wholly lost its official Messianic connotation, it certainly includes a reference to the personal Sonship, which Paul elsewhere makes clear by speaking of Him as God's 'own Son' . . .

It may not be possible to decide whether it was the primitive community or Paul himself who first put full religious content into the title 'Lord' as used of Christ. Probably it was the former. But the Apostle undoubtedly adopted the title in its full meaning, and did much to make that meaning clear by transferring to 'the Lord Jesus Christ' many of the ideas and phrases which in the Old Testament had been specifically assigned to the Lord Jehovah. God 'gave unto Him that name that is above every name - the name of "Lord"'. At the same time by equating Christ with the Wisdom of God and with the Glory of God, as well as ascribing to Him Sonship in an absolute sense, Paul claimed for Jesus Christ a relation to God which was inherent and unique, ethical and personal, eternal. While, however, Paul in many ways and in many aspects, equated Christ with God, he definitely stopped short of speaking of him as 'God'.

In another article in Encyclopaedia Britannica (xiv edition), under the title 'Christianity', the Reverend George William Knox writes as follows about the fundamental beliefs of the Church:

Its moulds of thought are those of Greek philosophy, and into these were run the Jewish teachings. We have thus a peculiar combination - the religious doctrines of the Bible, as culminating in the person of Jesus, run through the forms of an alien philosophy.

The Doctrine of the Trinity. The Jewish sources furnished the terms Father, Son and Spirit. Jesus seldom employed the last term and Paul's use of it is not altogether clear. Already in Jewish literature it had been all but personified (Cf. the Wisdom of Solomon). Thus the material is Jewish, though already doubtless modified by Greek influence: but the problem is Greek; it is not primarily ethical nor even religious, but it is metaphysical. What is the ontological relationship between these three factors? The answer of the Church is given in the Nicene formula, which is characteristically Greek, . . .

Also significant in this connection are the following passages of another article in Encyclopaedia Britannica (xiv edition), entitled 'Church History': The recognition of Christ as the incarnation of the Logos was practically universal before the close of the 3rd century, but His deity was still widely denied, and the Arian controversy which distracted the Church of the 4th century concerned the latter question. At the Council of Nicaea in 325 the deity of Christ received official sanction and was given formulation in the original Nicene Creed. Controversy continued for some time, but finally the Nicene decision was recognised both in East and West as the only orthodox faith. The deity of the Son was believed to carry with it that of the Spirit, who was associated with Father and Son in the baptismal formula and in the current symbols, and so the victory of the Nicene Christology meant the recognition of the doctrine of Trinity as part of the orthodox faith. The assertion of the deity of the Son incarnate in Christ raised another problem which constituted the subject of dispute in the Christological controversies of the 4th and following centuries. What is the relation of the divine and human natures in Christ? At the Council of Chalcedon in 451 it was declared that in the person of Christ are united two complete natures, divine and human, which retain after the union all their properties unchanged. This was supplemented at the 3rd Council of Constantinople in 680 by the statement that each of the natures contains a will, so that Christ possesses two wills. The Western Church accepted the decisions of Nicaea, Chalcedon and Constantinople, and so the doctrines of the Trinity and of the two natures in Christ were handed down as orthodox dogma in West as well as East.

Meanwhile in the Western Church the subject of sin and grace, and the relation of divine and human activity in salvation, received special attention; and finally, at the 2nd Council of Orange in 529, after both Pelagianism and semi-Pelagianism had been epudiated, a moderate form of Augustinianism was adopted, involving the theory that every man as a result of the Fall is in such a condition that he can take no steps in the direction of salvation until he has been renewed by the divine grace given in baptism, and that he cannot continue in the good thus begun except by the constant assistance of that grace, which is mediated only by the Catholic Church.

It is evident from these statements of Christian scholars that it was exaggerated love and veneration of Christ which led the early Christians astray. This exaggeration and the use of expressions such as 'Lord' and 'Son of God' led to Jesus being invested with divine attributes and to the peculiar Christian notion of redemption, even though these could not be accommodated into the body of the teachings of Christ. When the Christians came to be infected with philosophical doctrines, they did not abandon the original error into which they had fallen, but tried to accommodate the errors of their predecessors through apologetics and rational explanations. Thus, instead of returning to the true teachings of Christ, they used logic and philosophy to fabricate one false doctrine after another. It is to this error that the Qur'an calls the Christians' attention in these verses.