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Sura 5. Al-Maida Section 12 (Y. Ali Translation)
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90. O ye who believe! intoxicants and gambling (dedication of) stones and
(divination by) arrows are an abomination of Satan's handiwork: eschew such
(abomination) that ye may prosper.
91. Satan's plan is (but) to excite enmity and hatred between you with
intoxicants and gambling and hinder you from the remembrance of Allah and
from prayer: will ye not then abstain?
92. Obey Allah and obey the Apostle and beware (of evil): if ye do turn
back know ye that it is Our Apostle's duty to proclaim (the Message) in the
clearest manner.
93. On those who believe and do deeds of righteousness there is no blame
for what they ate (in the past) when they guard themselves from evil and
believe and do deeds of righteousness (or) again guard themselves from evil
and do good. For Allah loveth those who do good.
94. O ye who believe! Allah doth but make a trial of you in a little matter
of game well within reach of your hands and your lances that He may test
who feareth Him unseen: any who transgress thereafter will have a grievous
penalty.
95. O ye who believe! kill not game while in the Sacred Precincts or in
pilgrim garb. If any of you doth so intentionally the compensation is an
offering brought to the Ka'ba of a domestic animal equivalent to the one he
killed as adjudged by two just men among you; or by way of atonement the
feeding of the indigent; or its equivalent in fasts: that he may taste of
the penalty of his deed. Allah forgives what is past: for repetition Allah
will exact from him the penalty: for Allah is Exalted and Lord of Retribution.
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 ye are in the Sacred Precincts or in pilgrim garb.
And fear Allah to whom ye shall be gathered back.
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Sura 5. Al-Maida Section 12 (Y. Ali Commentary)
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90: c. 793. Cf. ii. 219, and notes 240 and 241.
c. 794. Cf. v. 3. The stones there referred to were stone altars or stone
columns on which oil was poured for consecration, or slabs on which meat
was sacrificed to idols. Any idolatrous or superstitious practices are here
condemned. The ansab were objects of worship, and were common in Arabia
before Islam. See Renan, "History of Israel", Chapter iv, and Corpus
Inscriptionum Semiticarum. Part 1. p. 154: Illustrations Nos. 123 and 123
bis are Phoenician columns of that kind, found in Malta.
c. 795. Cf. v. 3. The arrows there referred to were used for the division
of meat by a sort of lottery or rate. But arrows were also used for
divination, i.e., for ascertaining lucky or unlucky moments, or learning
the wishes of the heathen gods, as to whether men should undertake certain
actions or not. All superstitions are condemned.
91: No commentary available.
92: c. 796. We are asked to obey the commands of Allah (which are always
reasonable), instead of following superstitions (which are irrational), or
seeking undue stimulation in intoxicants or undue advantage in gambling. To
some there may be temporary excitement or pleasure in these, but that is
not the way either of prosperity or piety.
c. 797. Cf. v. 67. Both the worldly and the spiritual aspects of loss are
pointed out. Can Allah's Message do more?
93: c. 798. There is a subtle symphony in what appears at first sight to be
a triple repetition. The relation of such simple regulations as those of
food, or game, or the reverence due to a sacred place or sacred
institution, has to be explained vis-a-vis man's higher duties. Baidhawi is
right in classifying such duties under three heads; those due to Allah,
those due from a man to himself (his self-respect), and those due to other
creatures of Allah. Or perhaps all duties have this threefold aspect. The
first may be called Believing or Faith; the second, Guarding ourselves from
evil, or Conscience: and the third, doing good or Righteousness. But the
simplest physical rules, e.g., those about eating, cleanliness, etc., if
they are good, refer also to the higher aspects. If we eat bad food, we
hurt ourselves, we cause offence to our neighbours, and we disobey Allah.
If we have faith and righteousness, are we likely to be wanting in
conscience? If we have conscience and faith, are we likely to fail in
righteousness? If we have conscience and righteousness, what can be their
foundation but faith? All three manifest themselves in a willing obedience
to Allah, and love for Him. We realise His love in loving and doing good to
His creatures, and our love for Him is meaningless without such good.
94: c. 799. Literally, "know" Cf. iii. 166, and iii, 154, n. 467. Game is
forbidden in the Sacred Precincts.
95: c. 800. See v. 1, and n. 684. The pilgrim garb, Ihram, has been
explained in n. 212, ii. 196.
c. 801. Intentional breach will be prevented, if possible, by previous
action. If in some case the preventive action is not effective, the penalty
is prescribed. The penalty is in three alternatives: an equivalent animal
should be brought to the Ka'ba for sacrifice; if so, the meat would be
distributed to the poor; or the poor must be fed, with grain or money,
according to the value of the animal if one had been sacrificed: or the
offender must fast as many days as the number of the poor who would have
been fed under the second alternative. Probably the last alternative would
only be open if the offender is too poor to afford the first or second, but
on this point Commentators are not agreed. The "equivalent animal" in the
first alternative would be a domestic animal of similar value or weight in
meat or of similar shape (e.g., goat to antelope), as adjudged by two just
men on the spot. The alternatives about the penalty and its remission
("Allah forgives what is past") or exaction explain the last two lines of
the verse: being "Exalted and Lord of Retribution", Allah can remit or
regulate according to His just laws.
96: c. 802. Water-game: i.e., game found in water, e.g., fish, etc. "Water"
includes sea, river, lake, pond, etc.
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