النص المفهرس

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sufficient only when one does not have the ability to take any of the
three options.
Paying Kaffarah, before Oath is Broken, is not Valid
Towards the end of the verse, the need to observe caution has been
commanded about two things. The first one appears in: Issueigus sys
AMí (that is expiation for your oaths when you have sworn). According
to Imam Abu Hanifah and other Imams, it means: When you give a
sworn statement about doing or not doing something in the future -
following which occurs its violation - then, its Kaffarah is what has
been mentioned above. The essence of the statement is that the Kaffa-
rah should be given after the oath has broken. A Kaffarah given before
the breaking of the oath will not be valid. The reason is that the cause
which makes Kaffarah necessary lies in the breaking of the oath. As
long as the oath does not break, Kaffarah just does not become neces-
sary. As there is no Şalah before its time, and there is no Ramadan
fast before the month of Ramadan, so it is with the Kaffarah of Oath
which cannot be given before the oath breaks.
After that comes the second note of caution:
'S
And take) وَاحْفَظَهُاَ اَيْمَانَكُمُ
care of your oaths). In this sense of guarding an oath it would mean: If
you have sworn to something, then do not break your oath without a
legal or physical necessity. Some other respected scholars have said
that it means that one should not hasten to give a sworn statement.
One should guard and protect one's oath, as if kept in reserve. Unless
it be under severe compulsion, one should not take oaths casually.
(Mazharī)
Verses 90 - 92
◌َاَيُّهَا الَّذِيْنَ امَنُؤَّا إِنَّاَ الْخَمْرُ وَالْمَسِرُ وَاْأَنْصَابُ وَالْأَزْلَامُ
رِجُسُ مِّنُ عَمَلِ الشَّيْطْنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿١﴾ ◌َِّ
مُرِيِّدُ الشَّيْطِنُ أَنْ تُوُقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِى الْخَمْرِ
وَالْمَّيَسِرِ وَيَصُدَّكُمُ عَنْ ذِكُرِ اللَّهِ وَعَنِ الصَّلُوقِ" فَهَلُ اَنْهُمْ
مُنْتَهُوْنَ ﴿٩١﴾ وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُلَ وَاحْذَرُوا "
فَإِنُ تَوَلَّيُمْ فَاعْلَمُؤْا ◌َّا عَلَى رَسُلِنَا الْبَلْغُ الُهُ ﴿٢﴾

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O those who believe, the truth is that wine, gambling,
altar-stones and divining arrows are filth, a work of Sa-
tan. Therefore, refrain from it, so that you may be suc-
cessful. [90]
The Satan wants nothing but to plant enmity and mal-
ice between you through wine and gambling, and to
prevent you from the remembrance of Allah and from
the Salah. Would you, then, abstain? [91]
Obey Allah and obey the Messenger, and be careful. If
you still turn back, be sure that the duty of Our Mes-
senger is only to convey the Message clearly. [92]
Linkage of Verses
Earlier, considered abandonment of Halal things was prohibited.
Prohibited now is the use of some Haram things.
Commentary
Creation of the Universe is for the Benefit of Human Beings
Through these verses, the purpose is to tell that the Master of the
Universe has created it to serve human beings. Everything in it has
been appointed to take care of their wishes. They are the served ones
in this Universe. There is only one restriction placed on them: Do not
transgress the limits set by Allah when you benefit from what He has
created. Abstaining from good and lawful things made Halal for you is
mannerlessness and ingratitude; and the contravention of what has
been prohibited in a certain form is disobedience and rebellion. A ser-
vant of Allah must make use of what has been created for him or her
following the instructions of the Creator and Master. This is the
'abdiyyah (the state of being a slave of Allah, which requires total sub-
mission to as related to Allah which is the highest possible achieve-
ment human beings can look forward to).
The first verse (90) describes the prohibition of four things: (1)
Drinking, (2) Gambling, (3) Idols and (4) Divining Arrows. Another
verse on this subject in almost similar words has appeared in Surah
al-Baqarah as well [Ma'ariful-Qur'an, Volume I, Verse 2:219, Pages 539-553].
There too, as here, these four things have been called "Rijs" (filth). In
the Arabic language, the word "Rijs" refers to something foul, which is

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disgusting for human taste. All four things mentioned here are, for
anyone with commonsense and good taste, repulsive and disgusting.
An Explanation of "Al-Azlam"
One of the four things is Azlam which is the plural of Zalam. Az-
lam is the name of the arrows which were used to draw lots in gam-
bling, an Arab practice at that time. The custom was that ten people
would get together as partners and slaughter a camel. Then, rather
than distribute ten equal shares from the meat to each participant,
they had a way of gambling with the exercise. They had ten arrows,
out of which they would pick out seven and mark them out with signs
indicating the number of some shares on each - some arrow would
have one, others would have two or three. The three remaining ar-
rows were kept blank. They would put all these arrows in the quiver
and give it a good shake. Then, for every participant, they would draw
out one arrow from the quiver. If the arrow so drawn had a certain
number of shares marked on it, the recepient of the arrow became de-
serving of that many shares. Whoever drew a blank arrow in his name
would remain deprived of a share. This is similar to many kinds of lot-
tery-based games and enterprises common today. Drawing lots in this
manner is Qimar or gambling which is Haram according to the Qur'an.
The Permissible Way of Drawing Lots
However, there is one way of drawing lots which is permissible,
and proved from the Holy Prophet صلى الله عليه وسلم. According to this
method, when the rights everyone has are equal and the shares too
have been distributed equally, then, the shares can be determined by
drawing lots. Let us take an example - a house has to be divided
among four sharers so we come up with four equal shares in terms of
the price. Now, we have to determine as to who keeps which share. If
it cannot be done by mutual compromise and consent, it is also possi-
ble that we can settle this by drawing lots whereby whoever gets a cer-
tain portion of the house as his share may have it. Or, the number of
people eager to have something is one thousand, and the rights every-
one has are equal, but the number of what has to be distributed is only
one hundred. In this condition, the matter can be decided by drawing
lots.
As for the prohibition of the pagan custom of distributing meat by

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drawing of lots through divining arrows, it has already appeared in a
verse of Surah al-Ma'idah itself, that is: SYL 1;2 of 31; (and that you
determine shares through the arrows - 5:3).
In short, two out of the four things declared Haram in this verse,
that is, 'Maisir' (gambling) and 'Azlam' (divining arrows), in terms of
the outcome, are just the same. As for 'Ansab' (altar-stones), the word
Al-Ansab is the plural of Nusub. It refers to what has been made to
stand as an object of worship, whether an idol, a stone or tree.
Physical and Spiritual Disorders Caused by
Drinking and Gambling
The main objective in this verse, as evident from the background of
its revelation and the verse which follows it, is to indicate that drink-
ing and gambling, being agencies of corruption, have been made Har-
am. The addition of altar-stones or idols to this list is there for listen-
ers to understand that this matter of drinking and gambling is as
serious a crime as the worship of idols.
In a Hadith from Ibn Majah, the Holy Prophet صلى الله عليه وسلم is re-
ported to have said: شَارِبُ الْخَمْرِ كَعَابِدِ الْوَثُن ,that is, one who drinks is (a crimi-
nal) like the one who worships idols. In some narrations, the words
appear as: شَارِبُ الْخُصَرِ كَعَابِدِ اللَّاتِ وَالْعُزّى ,that is, one who drinks is like the one
who worships (the idols) Al-Laat and Al-'Uzza.
In brief, by saying: ◌ِرِجُهُ مِنُ عَمَلِ الشَّيْطن that these things are filth, a
work of Satan, taken up first were their spiritual ills. The sense is
that indulgence in these activities is disgusting. This is a trap of Sa-
tan. Whoever walks in never walks out, only to become a victim of
many more vices. Then, the command given was: &Au (Therefore, re-
frain from it) since the nature of these indulgences requires it. In the
end it was said: saia (so that you may be successful). It means
that one's chances of succeeding and prospering in the present world
and in the Hereafter depend on doing just that - abstain.
The second verse (91) describes the physical and outwardly visible
إِنَّا يُرِيُّدُ الشَّيْطُرُ أَنْ يُوقِعَ بَيْنَكُمْ الْعَدَاوَةَ وَالْبَغْضَاءَ فِى المخَمِ : defects of drinking and gambling
il, that is, the Satan wants nothing but to plant enmity and malice
between you through drinking and gambling.
In fact, these verses were revealed in the background of events

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when actions taken under the influence of hard drinks became the
cause of mutual anger and aggression. Things like this do not simply
happen by chance. When drunk, man loses reason and would compul-
sively act in that manner.
So it is with gambling. No doubt, the loser takes the loss on the
gambling counter, but malice and anger against the adversary contin-
ue influencing his behaviour. Explaining this verse, Sayyidna Qata-
dahl All , says: It was the habit of some Arabs that they would bet
all their belongings, even family, and lose them, after which, they
would live a sorry life.
Towards the end of the verse, yet another drawback of this addic-
tion has been pointed out in the words: ◌ِوَيَصْدَّكُمْ عَنُ ذِكُرِ اللَّهِ وَعَنِ الصَّلوة (and to
prevent you from the remembrance of Allah, and from Salah).
Obviously, this is a spiritual harm brought by drinking and gam-
bling which has been mentioned again after mentioning their worldly
bad effects. It may be a hint to the fact that the real harm is the spiri-
tual harm, because the real life is the eternal life of the Hereafter for
which one should be more careful and concerned. A wise person should
take the betterment of that life as the real batterment and the suffer-
ing of that life as the real suffering. As for this worldly life, its time
span is very limited. Within these limitations, neither good nor bad
stand out as something to be proud of or pine about - because both con-
ditions will vanish in a very short time.
It can also be said that negligence towards the Dhikr of Allah or the
Salah is harmful both in this world and in the Hereafter and for the
body and soul too. That it is harmful for the Hereafter and the soul of
a person is all too obvious - one who skips Salah forgetting all about Al-
lah ruins his life to come and causes his soul to become dead. A little
reflection will show that the person heedless to Allah makes his own
life a curse for himself. When one turns away from Allah and makes
the acquisition of wealth and recognition his ultimate objective in life,
they bring so many involvements with them which result in sorrows
and concerns. Once in them, one becomes deprived of his chosen objec-
tive of peace and comfort through worldly possessions. Thus men of
the material are never at peace with or without what they work for in
their lives. In contrast to them is one whose heart is lit with the

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thought of his Creator and the bliss of his Salah. Wealth and power
and office come to him with all peace and comfort they can bring. But,
if they go away, nothing happens to their hearts. They are not affect-
ed by the change, for things are no happiness and losses are no sorrow
as they are visiting guests of the doers of the right.
In short, if we were to think about the neglect of the Dhikr of Allah
and the Salah, we shall come to the conclusion that its effects are
equally bad for our life in the present world as well as in that of the
... ) رِحِسُ مِنُ عَمَلِ الشَّيُطْنِ : Hereafter. Therefore, it is possible that by saying
filth, a work of Satan), the purpose could be to state the other-worldly
يُوقِعَ بَيْنَكُمُ الْعَدَارَةَ :and spiritual harmfulness exclusively; and by saying
adj, (Satan wants nothing but to plant enmity and malice between
you), the aim could be to point out to worldly and physical evils exclu-
sively; and by saying: ◌ِيَصُدَّكُمُ عَنُ ذِكْرِ اللَّهِ وَعَنِ الصَّلوَة (to prevent you from the re-
membrance of Allah, and the Salah), the objective could be to mention
the total destruction of the life in this world and in the Hereafter both.
It will be noticed here that Salah has been mentioned separately -
though, Salah is a part of the Dhikr of Allah. What is the wisdom be-
hind mentioning Salah distinctly? The answer is that Salah has been
mentioned separately because the text aims to indicate that Salah is
important in its own place and certainly the superiormost among all
kinds of Dhikrullah (the remembrance of Allah).
After having described the physical and spiritual drawbacks of
drinking and gambling, the way in which people have been asked to
stay away from these indulgences is certainly disarming and heart-
winning. It is said: 342,31ja (Would you, then, abstain?).
Described in the first two verses (90,91) was the unlawfulness of
drinking and gambling, and its strict prohibition - an article of Divine
Law, so to say. To make the word of law easy to act upon, it is in the
third verse (92) that the Holy Qur'an, in its characteristic way with
words, has this to say:
وَأَطِيعُوا اللَّهُ وَاَطِيعُوا الرَّسُلَ وَاحْذَرُوْاْ فَإِنُ تَوَّلَّيُهُمْ فَاعْلَمُوا أَّمَ عَلَى
رَسُلِنَا الْبَلُغُ المِصِيْنُ :.
And obey Allah and obey the Messenger, and be careful. If
you turn back, be sure that the duty of Our Messenger is only

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to convey the Message clearly.
The lesson to be learnt is that the command to obey Allah and His
Messenger is in one's own interest, and benefit. If one does not listen
to the good counsel, their action brings no loss to Allah Jalla Sha'nuhu
or to His Messenger. That Allah is far above any gain or loss was
quite obvious, but in the case of the Messenger someone might have
thought that a refusal to listen to him might affect or lessen the degree
فَإِنٌ تَوَلَّيْتُمْ فَاعْلَمُوا:of his reward or station. To remove this doubt, it was said
It means: Even if none of you were to listen to and آنَّا عَلَى رَسُوُلِنَا الْبَلْغُ الْمُبِيْنُ
obey Our Messenger, it would still not make any difference to his in-
tegrity and station because he has completed the mission entrusted
with him. His mission was to convey the commands of Allah Ta'ala,
openly and clearly. This he has accomplished. Now, after that, whoev-
er chooses not to obey him will bring loss on his or her person - Our
Messenger has nothing to lose in this case.
Verses 93 - 96
لَيْسَ عَلَى الَّذِيْنَ امَنُوْا وَعَمِلُوا الصُّلِحْتِ جُنَاٌ فِيْمَا طَعِمُوْاً
إِذَا مَا اتَّقَوْا وَ أُمَنُوْا وَعَمِلُوا الصُّلِحْتِ ثُمَّ اتَّقَوْا وَامَنُوا ثُمَّ
أَتَّقَوْا وَاَحُسَنُوْاِ، وَاللّهُ يُحِبُّ الْمُحْسِنِيْنَ ﴿٩٣) لَأَيُّهَا الَّذِيْنَ
أمَنُوا لَيَبْلُوَّنَّكُمُ اللَّهُ بِشَىْءُ قِنَ الصَّيْدِ تَنَالُةُ أَيْدِيُكُمُ
وَرِمَاحُكُمُ لِيَعْلَمَ اللَّهُ مَنْ تَّخَافُهُ بِالْغَيْبِ، فَمَنِ اعْتَدَى بَعْدَ
ذُلِكَ فَلَهُ عَذَابٌ آلِيُمْ ﴿٩٤) يَآَيُّهَا الَّذِيْنَ امَنُوْا لَا تَقْتُلُوا
الصَّيْدَ وَأَنْتُمُ مٌُ﴿ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثُلُ مَا
قَتَلَ مِنَ النَّعَمِ يَحُكُمُ بِهِ ذَوَا عَدُلٍ مِّنْكُمْ هَدُيًّا بِغَ اُلْكَّعْبَةٍ أَوُ
كَفَّارَةٌ طَعَامُ مَسْكِيْنَ أَوْ عَدُلُ ذَلِكَ صِيَامًا لِّيَذُوُقَ وَبَالَ
أَمْرِهٍ+ ◌َفَا اللَّهُ عَمَّا سَلَفٍَ وَمَنُ عَادَ فَيَنْتَقِمُ اللهُ مِنْهُ وَاللّهُ
عَزِيُّ ذُو انْتِقَامِ ﴿٩٩٥ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا
لَّكُمْ وَلِلِتَّيَّارَةِ ، وَحِّمَ عَلَيْكُمُ صَيْدُ الْبَِّمَادُمْتُمْ حُمَّاء
وَاتَّقُوا اللّهَ الَّذِىُّ إِلَيْهِ تُخْشَهْرُونَ ﴿ ٩٦﴾

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There is no sin for those who believe and do good
deeds, in what they might have eaten earlier, if they
fear Allah and believe and do good deeds, again fear Al-
lah and believe, and still again fear Allah and become
good in deeds. And Allah loves those who are good in
deeds. [93]
O those who believe, Allah shall certainly test you with
some of the game coming in the range of your hands
and spears, so that Allah may know those who fear Him
while unseen. So whoever crosses the limit after all
this, for him there is a painful punishment. [94]
O those who believe, do not kill game when, you are in
Ihram (state of consecration for Hajj or 'Umrah). And
whoever, from among you, kills it deliberately, then, a
compensation from the cattle (is obligatory) equal to
what he has killed according to the judgement of two
just men from among you, an offering due to reach the
Ka'bah, or an expiation, that is, to feed the poor, or its
equal in fasts, so that he may feel the burden of what
he did. Allah has forgiven what has passed. And whoev-
er does it again, Allah shall subject him to retribution.
Allah is Mighty, Lord of Retribution. [95]
The game of the sea and its eating has been made law-
ful for you, something of benefit to you and to the trav-
ellers. And the game of the land has been made unlaw-
ful for you as long as you are in Ihram. And fear Allah
towards Whom you are going to be gathered. [96]
Sequence of Verses
A report from Sayyidna Abu Hurairahat Al , appearing in the
Musnad of Ahmad, quoted in Al-Lubab, says: When the Verse forbid-
ding drinking and gambling had been revealed, some people asked the
Holy Prophet صلى الله عليه وسلم that there were many people who drank
wine and lived off earnings from gambling and then died before these
were forbidden. What would happen to them, now that we know about
these being Haram? Thereupon, the verse :
On those) لَيْسَ عَلَى الَّذِيْنَ امَنُوا
who believe and do good deeds, there is no sin ... ) was revealed.
In a verse appearing earlier (87) :ِيَآَيُّهَا الَّذِيْنَ امَنُوا لَا تُحَرِّمُوًا طَيِّبْت (O those who
believe, do not make unlawful good things ... ), the making of good
things unlawful was prohibited. Now, in the verse (94) : 'BuGU

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Surah Al-Ma'idah : 5 : 93 - 96
ti if (O those who believe, Allah shall certainly test you with
some ... ), it is said that it is Allah Who has that absolute power to de-
clare particular things unlawful in particular circumstances. (Bayan al-
Qur'an)
Commentary
Scholars have said that there are several degrees of Taqwa
(abstaining from what is likely to harm the purity of one's faith). Sim-
ilarly, the degrees of faith and belief are also different in terms of per-
sonal strength and weakness. The touchstone of experience and the
inviolable authority of the Shari'ah both prove that the more one pro-
gresses in the remembrance of Allah (Dhikr), concern for life here and
hereafter (Fikr), good deeds (Al-'Amalus-Salih) and Jihad in the way of
Allah (Al-Jihad fi Sabilillah), the more filled his heart is with the fear
of Allah and the awe of His greatness and majesty, with his faith and
belief becoming firm and fortified more than ever. Thus, there are de-
grees of one's ascent onto the pathways of Allah (referred to as Sayr-
ilallah by spiritual masters). The considered repetition in verse 93 of
the basis of Taqwa (fear of Allah) and 'Im an (faith) is a pointer in this
direction. Finally, at the end of the verse, what stands identified is
the seeker's last station - Ihsan (righteousness at its best) - and the re-
ward for it too, which is, the love of Allah. (Tafsir Usmani)
Rulings:
1. The game (Sayd) which is Haram (unlawful) in the Haram (the
precincts of the Sacred Mosque) and in Ihram (the state of con-
secration for Hajj or 'Umrah) is general in sense. It may be eat-
able, that is, a Halal (lawful) animal, or one uneatable, that is, a
Haram (unlawful) animal (as generalized in the verse).
2. Sayd, that is, game, is the name of animals which are wild and
who habitually do not live close to human beings. Thus, as for
those which are naturally domesticated, such as, sheep, goats,
cows and camels, slaughtering and eating them in Ihram is cor-
rect.
3. However, animals that have been exempted by a specific rule
can be trapped and killed. It is Halal, for example, the hunting

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of sea (or water) game as permitted by Allah Ta'ala: j,i
ji (lawful for you is the game of the sea). This applies to some
land animals, crawlers and birds as well, such as, the wolf, the
biting dog, the crow, the kite, the snake and the scorpion. Simi-
larly, permissible is the killing of an attacking beast. Their ex-
emption has been mentioned in Hadith. This tells us that the
letter Alif-Lam in': (Al-Sayd - 5:95) is that of 'Ahd.1
4. It is permissible for a Muhrim (person in Ihram) to eat from Ha-
lal game which has been hunted in a state other than that of Ih-
ram and in a place other than that of the sacred precincts of the
Haram - subject to the condition that this person (in Ihram) has
not been an assistant or adviser or guide in the hunting and
killing of that game. This is exactly what the Hadith says. In
addition to that, there is an indication towards this rule in the
words: pun y (la tagtulu: do not kill) in this verse (95) - because
what is said here is "la tagtulu" (do not kill) and not 'la ta'kuli
(do not eat).
5. The way it is obligatory (Wajib) to pay compensation (Jaza')
against killing land game in the sacred precincts of the Haram
(Sacred Mosque) intentionally, similarly, it is also obligatory
(Wajib) if done by mistake or forgetfulness. (As deduced in Ruh al-
Ma'anī)
6. The compensation (Jaza') which becomes obligatory (Wajib) the
first time shall remain equally obligatory (Wajib) in such killing
a second or a third time as well.
7. The substance of the compensation (Jaza') is that, after having
determined the (facts of) time and place of the killing of this an-
imal, one should get an estimate of the cost of this animal from
two just person, which is better, but, it is also permissible that
he can have only one just person do it. Then, there are other
details: If the killed animal is inedible (that is, Haram), then,
this obligatory cost will not be more than the cost of a she-goat.
1. The Lam of 'Ahd indicates that the word is used in a restricted sense and not in a
general sense. Here it means that all types of games are not prohibited, but the
prohibition is restricted to some of them. (Muhammad Taqi Usmani)

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And if the animal was edible ( that is, Halal), then, whatever
the estimate (of cost), the whole of it will be obligatory (Wajib).
Now, beyond these two situations, he has three options: (1)
Whether he buys an animal at this price keeping in view the
(standard) conditions which govern a sacrificial animal, and af-
ter slaughtering it properly within the sacred precincts of
the Haram (the Sacred Mosque and its environs), distributes it
to persons poor and needy; or, (2) gives grains equivalent to the
price of the animal, in accordance with the conditions of Sadaq-
atul-Fitr, at the rate of 1/2 Sa' per poor and needy person; or, (3)
keeps as many fasts as would be the number of poor and needy
persons to whom the amount of grains could reach at the rate of
1/2 Șa' per person. As for the distribution of the grains and the
keeping of fasts, there is no restriction that these be done with-
in the sacred precincts of the Haram. And in case the obligatory
(Wajib) amount is a price less than 1/2 Sa', then, one has the
choice of either giving it to a poor and needy person, or keep a
fast. Similarly, if one is left with less than 1/2 Şa' even after giv-
ing at the rate of 1/2 Sa' per poor and needy person, still then,
one has the choice of either giving the remainder to one poor
and needy person, or keep a fast. The weight of 1/2 Sa' is the
equivalent of 1.75 Seers or 1.62 kg. approximately (usually
rounded as a matter of precaution).
8. If in lieu of giving the share of the number of poor and needy
persons arrived at in the said estimate, one were to feed them
two meals of the day, to their fill and satisfaction, that too will
be permissible.
9. If an animal matching the cost arrived at in the estimate was
selected for slaughter - but, some amount was left over - then,
in this remainder, one has the choice of either buying another
animal, or giving grain against it, or fasting in terms of the dis-
tributability of the grains. As compensation (Jaza') is obligato-
ry in killing, similarly, in the case of such an animal becoming
wounded, an estimate would have to be taken to determine how
low the price of the animal has become as a result of its being
wounded. Once again, in this amount of the cost, the same

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three options will be permissible.
10. The animal the hunting of which is Haram (unlawful) for a
Muhrim (one in the consecrated state of Ihram), its slaughter-
ing is Haram too. If the Muhrim were to slaughter it, its legal
status will be that of carrion, dead animal. (In 'la-taqtulu,: [do
not kill] there is a hint towards slaughter being like killing).
11. If the place where the animal was killed was a forest, then, the
estimate will be made in terms of the habitation close to it.
12. Pointing to, guiding along or assisting in hunting is Haram
(unlawful) as hunting itself.
Verses 97 - 100
جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَامَ قِيمًا لِّلنَّاسِ وَالشَّهُرَ الْحَرَامَ
وَالْهَدُىَ وَالْقَلَئِّدَ ذَلِكَ لِتَعْلَمُوْا أَنَّ اللَّهَ يَعْلَمُ مَافِى
السَّمُوتِ وَمَا فِى الْأَرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَىْءُ عَلِيُمْ ﴿٩٧﴾
إِعْلَمُوْا أَنَّ اللَّهَ شَدِيدُ الْعِقَابٍ وَأَنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ﴿٩٨)
مَا عَلَى الرَّسُولِ إِلَّ الْبَلْغُ، وَاللّهُ يَعْلَمُ مَا تُدُونَ وَمَا تَكْتُهُوُنَ
(٩٩) قُلُ لََّ يَسْتَوِى الْخَبِيْثُ وَالطِّّبُ وَلَوْ أَعْجَبَكَ كَثُرَةٌ
الْخَبِيْثِ، فَاتَّقُوا اللَّهُ لَأُولِى الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ ﴿١٠٠)
Allah has made Ka'bah, the Sacred House, a source of
stability for the people, and the sacred month and the
sacrificial animal and the garlands. All this so that you
may learn that Allah knows what is in the heavens and
what is in the earth, and that Allah is All-Knowing in
respect of everything. [97] Be sure that Allah is severe
in punishment and that Allah is Very Forgiving, Very
Merciful. [98]
The duty of Our Messenger is only to convey the Mes-
sage. And Allah knows what you disclose and what you
conceal. [99]
Say, "The bad and the good are not equal, even though
you are attracted by the profusion of the bad. So, fear

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Allah, O men of understanding, that you may be suc-
cessful." [100]
Commentary
Four Sources of Tranquility
The first verse (97) mentions four things as the cause of constancy,
survival and tranquility for people.
The first is the Ka'bah. In Arabic, Ka'bah is the name of a place
which is square. Another house made by the Arab tribe of Khath'am
carried the same name, that is, al-Ka'bah-al-Yamaniyah, to be exact.
Therefore, to distinguish the Baytullah (House of Allah) from this
place, the words: unji (Al-Baytul-Haram: The Sacred House) were
added to the name of the Ka'bah.
The word "Qiyam" and Qiwam are verbal nouns. They refer to that
on which the stability and survival of something depends. Therefore,
" wej ess," in the text comes to mean that the Ka'bah and its adjuncts
are the cause and source of the stability and survival of people.
Lexically, the word: ulf (annas) is used for people in general. At
this place, because of the topical context, they could mean the people of
Makkah proper, or the people of Arabia and the peoples of the world as
well. Obviously, it includes human beings of the whole world - howev-
er, the people of Makkah and the people of Arabia do have a unique
status. Therefore, the sense of the verse would be that Allah Ta'ala
has made Ka'batullah (The Ka'bah of Allah) and what is mentioned
later, the source of stability, survival and tranquility for people. As
long as people of the world from each country, each region and each di-
rection keep turning their orientation towards Baytullah to say their
Salah, and the Hajj of Baytullah continues to be performed by those on
whom its performance has become obligatory (fard) - until then, this
whole world will keep going and stay safe. And if, there ever comes
that fatal year when no one makes Hajj, or no one turns towards Bay-
tullah to offer Salah, then, the whole world will be overtaken by mass
Punishment.
Baytullah is the Mainstay of the Universe
The respected master of Tafsir, 'Ata' has stated the subject in the
words which follow: لوتركوه عامًا واحدا لم ينظروا ولم يؤخرها (Al-Bahr Al-Muhit). This

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tells us that, significance-wise, Baytullah is the pillar of this whole
world. As long as people keep turning towards it and Hajj keeps being
performed, the world will stay. And if, this reverence of Baytullah were
to terminate at some time, the world will also be terminated. Howev-
er, there remains the question: What is the connection and linkage be-
tween the universal system and Baytullah? But then, knowing its re-
ality is not necessary - who knows the reality behind the mutual
connection of magnet and iron and lightening and straw? But, it is a
reality proved through observation. It cannot be rejected. The compre-
hension of the reality of the mutual linkage between Baytullah and the
universal system is also not within the reach and control of mortal
man. That can be known only when the Creator of the universe tells
us about it. That Baytullah is the cause of the survival of the whole
universe is a thing of the spirit. Physical insight or formal research
cannot reach it. But, its being the cause of peace and tranquility for
Arabia and the people of Makkah stands proved by long experiences
and observations.
Baytullah : Symbol and Substance of Peace
Peace is generally maintained in the world through government
laws and its implementation. That is why robbers, thiefs, killers and
plunderers do not dare. But, during the Arab Jahiliyyah, there was no
formal government nor was there some general law to maintain public
peace. Whatever political system there was, it was based on tribal con-
siderations. One tribe could attack the life, property and honour of an-
other tribe anytime at its choice. Therefore, no tribe had the occasion
to enjoy peace and tranquility any time. Allah Almighty, with His per-
fect power, made the Baytullah in Makkah al-Mukarramah stand as a
regular government ushering peace and tranquility. As anyone in his
right frame of mind would not dare breaking the law of a strong gov-
ernment in our day, so it was, even during those days of ignorance,
that Allah Almighty had impinged the reverence of the Baytullah on
the hearts of common people in a manner that they would throw all
their personal desires and emotions behind their backs when it came
to upholding its honour and station.

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So, this was Arab Jahiliyyah, the so called Age of Ignorance, pro-
verbial for tribal prejudices and long drawn wars. But, such was the
reverence for Baytullah and its adjuncts which Allah had placed in
their hearts that they would say just nothing to even their sworn ene-
my despite their anger and chagrin - if the enemy had entered the
Haram. A son who met the killer of his father in the Haram would
lower his gaze and walk away from him.
Similarly, as much respect was also given to a person who had em-
barked on his Hajj and 'Umrah or who had been carrying animals for
sacrifice in the Haram. The result was that even the worst person
around would not hurt him in anyway - to the limit that they would
say nothing to even a sworn enemy if he was in a condition when signs
of his being on Hajj and 'Umrah, such as the garments of Ihram or gar-
lands, were all too visible.
Take an example. The year was Hijrah 6. The Holy Prophet Al .
du tle accompanied by a group of his Sahabah entered into the Ihram of
'Umrah and started for his journey towards Baytullah. He stopped at
Hudaybiyah close to the Haram limits and sent Sayyidna 'Uthman al-
Ghani ac Ul ya, to Makkah alongwith some colleagues so that they can
tell the chiefs of Makkah that Muslims have come at this time not for
fighting but for performing 'Umrah, therefore, they should not be ob-
structed.
It was after a good deal of debate that they sent a representative of
theirs to the Holy Prophet صلى الله عليه وسلم . When he saw him, he said:
This person is an upholder of the sanctities of Baytullah, therefore, the
sacrifical animals marked for sacrifice should be brought before him.
When the representative saw these sacrificial animals, he conceded
that such people should never be stopped from going to Baytullah.
So, as said earlier, Allah Almighty had placed such awe of the ven-
erated Haram - even during the days of Jahiliyyah - that it became the
very cause and source of peace and tranquility. As a direct result of
this reverence, only those who either went in and out of Haram, or
those who came for their Hajj and 'Umrah with some sign of the in-
tended pilgrimage on them, were the ones who remained protected -
outsiders did not benefit from this peace and tranquility. But, in Ara-
bia itself, the way they honoured the site of Baytullah and its environs

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universally, they would also give equal respect to the months of Hajj.
They called these, the Sacred Months. Some had included the month
of Rajab along with them. During these months, fighting and killing -
even outside the Haram - was considered by the whole Arabia as pro-
hibited, from which they would abstain.
1. Therefore, the Holy Qur'an has included three more things as
being wej eu (stability for people) alongwith the Ka'bah. The first is:
aringasí, that is, the Sacred Month. Since the word, JE (shahr: month)
has been placed here in its singular form, most commentators say that
it means the month of Dhul-Hijjah at this place, the month during
which the rites of Hajj are performed. Some commentators have said
that, though the word used is singular, but it signifies category where-
by all Sacred Months are included here.
2. Mentioned secondly is "al-hady" which refers to an animal sacri-
ficed in Haram. It was common Arab practice not to check and ob-
struct anyone carrying such sacrificial animals who could travel on in
peace and be able to do what he intended to do. Thus, 'sacrificial ani-
mals' also became a cause of the establishment of peace.
3. The third thing is "Al-Qala'id." The word is the plural form of
Qiladah. It means a garland. There was a custom in the age of Arab
Jahiliyyah that a person who went out for Hajj would put a garland
round his neck as a sign so that people may know that here was some-
one going for Hajj and that he should not be molested. Similarly, they
would put garlands round the necks of their sacrificial animals too.
These were also known as the Qala'id. So, the Qala'id also became a
source of peace and tranquility.
A little thought will show that 'the sacred month,' 'the sacrificial
animal,' and 'the Qala'id' are all adjuncts or auxiliaries of the Baytul-
lah. Reverence for them is part of the reverence of Baytullah. Allah
Ta'ala has made the combination of these a source of stability (even
constancy and resilience) in all matters relating to the worldly and
otherworldly life of the people of Arabia, and that of the people of Mak-
kah particularly - as well as, for all humanity in general.
While explaining the expression: w ww (stability for people), some
commentators have said that it means that the Baytullah and the Sa-

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cred Haram around it has been made a place of peace for everyone.
Others have said that it refers to the extended means of sustenance for
the people of Makkah, for what is not grown or made there indigenous-
ly keeps reaching them from all over the world by the grace of Allah
Ta'ala. Still some others have said that people of Makkah known as
the custodians of Baytullah were held in great esteem as special peo-
ple serving the House of Allah, therefore, it is the particular distinc-
tion of these people which has been identified in the Qur'anic expres-
sion translated as 'stability for people.'
Imam al-Razi has said that there is no contradiction in all these
sayings which are included within the sense of & co (stability for
people) since Allah Ta'ala has made Baytullah the source of better-
ment, prosperity and success (both materially and spiritually) for the
stay, survival, stability, sustenance and return (to it, as well as,
through it to the final destination of the Hereafter) for all peoples.
And as for the people of Arabia, particularly those of Makkah, they
have been blessed by Allah with its outward and inward blessings.
ذُلِكَ لِتَعْدَهْوًا أَنَّ اللَّهَ يَعُلَمُ مَا فِى السَّمُوتِ وَمَا فِى :At the end of the verse, it was said
All this so that you may learn that Allah knows) الْأَرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيْمُّ
what is in the heavens and what is in the earth, and that Allah is All-
Knowing in respect of everything). It means that Allah has made Bay-
tullah and its adjuncts the source of stability, survival, peace and tran-
quility for people, something the people of Arabia keep witnessing par-
ticularly. This has been said so that everyone should know that Allah
Ta'ala knows everything in the earth and the heavens and He alone is
capable of managing and administering it.
وَاعْلَهْراً أَنّ اللهَ شَدِيُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَّحِيمٌ:In the second verse (98), it was said
(Be sure that Allah is severe in punishment and that Allah is Most
Forgiving, Very Merciful). This is telling us that the prescribed injunc-
tions of Halal (lawful) and Haram (unlawful) are based on ideal wis-
dom and consideration. As long as they are obeyed and followed, they
would bring nothing but good for the person who does just that. How-
ever, electing to do what is contrary to them is nothing but embracing
the worst of curse and punishment. Along with the warning, it was
also said that, should someone commit a sin forgetfully or heedlessly,
then, Allah Ta'ala does not punish instantly, instead of which, the

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doors of Allah's forgiveness stay open for those who repent and feel
ashamed of what they have done.
مَا عَلَى الرَّسُوْلِ إِلاَّ الْبَلْغُُ وَاللَّهُ يَعْلَمُ مَا تُبُدُونَ وَمَا:In the third verse (99), it was said
3& that is, the duty of Our Messenger is only to convey Our Ahkam
(injunctions) to people created by Us. After that, whether they accept
and believe, or reject and disbelieve, its profit and loss reaches only
them. That they disbelieve brings no loss to Our Messenger. And let
this be understood that Allah cannot be deceived for He knows every-
thing done by anybody, openly or secretly.
In the fourth verse (100), it was said: ◌ُقُلُ لَ يَسْتَوِى الْحَبَيْتُ وَالطَّيِّب (Say, "The
bad and the good are not equal ... ). In Arabic, the words "Tayyib" and
"Khabith" are antonyms. Tayyib refers to what is the best and purest
in everything and Khabith to what is the most condemned and evil. In
this verse, as held by the majority of commentators, Khabith means
Haram or impure, while Tayyib means Halal and pure. Thus, the
verse would come to mean that with Allah Ta'ala, rather with every-
one having sound reason and good taste, pure and impure or Halal and
Haram cannot be equal.
In view of the general sense of Khabith and Tayyib at this place, it
is inclusive of wealth and property which is Halal or Haram, and hu-
man beings who are good or bad, and deeds and morals which are vir-
tuous or vicious, all of the three. The sense of the verse is clear from
the truth that good and bad are not equal. According to this natural
law, Halal and Haram and pure and impure things are not equal in the
sight of Allah Ta'ala, similar to which, also not equal are good and bad
deeds and morals, similarly again, also not equal are virtuous and vi-
cious human beings.
وَلَوْاَ عُجَبَكَ كَثْرَةُ الحُبِيثِ :Following immediately in this verse (100), it was said
(even though you are attracted by the profusion of the bad). It means
that, though onlookers are sometimes awed by the abundance of
things evil and impure, they would even go on to take these very
things to be good just because they have spread out all over and be-
cause they seem to be winning the day, but, this is only a disease of
human knowledge and consciousness, and certainly a shortcoming of
the inherent feeling for the right.

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The Background of the Revelation of the Verse
Reporting the background of the revelation of this verse, some nar-
rations say that when liquor, and its buying and selling too, was pro-
hibited in Islam, a dealer in liquor who had some cash savings from
that business asked the Holy Prophet صلى الله عليه وسلم : Ya Rasul Allah, I
have with me this saving from my liquor business, if I were to spend
this in some good and pious cause, would that be beneficial for me?
The Holy Prophet صلى الله عليه وسلم said: If you will spend it in Jihad or
Hajj or something similar, it would not even be worth the weight of the
tiny feather of a mosquito, for Allah Ta'ala does not accept anything
other than what is pure and Halal (lawful).
This devaluation and depreciation of wealth is in terms of the
Hereafter. If we look a little deeper and keep the ultimate end of
things in sight, we shall discover that Halal and Haram wealth or
property are not equal even in the businesses of this mortal world.
The kind of benefits, favourable consequences, real comfort and bliss
which come through Halal, never do and never can come from Haram.
Citing Ibn Abi Hatim, Tafsir Al-Durr Al-Manthur reports that
when Sayyidna 'Umar ibn 'Abd Al-'Aziz, the rightly-guided Khalifah of
the age of the Tabi'in, stopped impermissible taxes imposed by the oli-
garchy before him, returned monies and properties taken illegally to
the rightful owners, the government treasury became empty and the
graph of usual income came very low. Then, the governor of a province
wrote a letter to him in which he complained about the low income of
the public treasury and asked him as to how would the affairs of the
government run under such circumstances. Sayyidna 'Umar ibn 'Abd
لَا يَسْتَوِى الْخَبِيْثُ : answered him by quoting this very verse رحمة الله عليه al-'Aziz
The bad and the good are not equal, even though) وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيْثِ
you are attracted by the profusion of the bad). He also wrote: People
before you had used injustice and oppression to fill the treasury, now
you match it by establishing equity and justice and let the holding of
your treasury stand reduced. And do not care. The expenditures of
our government shall be met within this reduced income.
Though the cause of the revelation of this verse is a particular
event, the basic message of the verse is that numbers being low or
high do not mean much. Matters cannot be measured by majority and

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minority and a human hand-count of fifty one against forty nine can-
not go on to become the touchstone of that which is right and true.
In fact, if we were to even casually look into the state of affairs pre-
vailing around every section of society in the world, then, we shall see
less of good and more of evil. Compare belief with disbelief; godliness,
purity, honesty and trust with sinfulness and debauchery; justice and
equity with injustice and oppression; knowledge with ignorance; rea-
son with unreason - one is bound to find more of the later in all these
comparisons. This leads us to become certain that the numerical
abundance of some thing, group or party cannot be an absolute proof of
its being good or true. Instead of that, the good in that thing or group
or party depends on relevant particulars and states. If they are good,
they are good, and if they are bad, they are bad. This is the reality the
Holy Qur'an has stated clearly by saying: ◌ِوَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيث (even though
you are attracted by the profusion of the bad).
Of course, Islam too has declared numerical majority to be decisive
on some occasions, and that too where there be no ruling authority
competent enough to decide by the power of argument and the assess-
ment of intrinsic qualities. On occasions like this, in order to resolve
the disputes among masses of people, majority vote is resorted to.
Take the example of the problem of appointing an Imam or leader in a
situation when there is no Imam or Amir or leader present to give a
decision. Therefore, on some occasions, majority opinion has been pre-
ferred to ward off possible dispute and resolve matters peacefully. It
never means that what has been adopted by a majority of people
should become Halal and permissible and true.
At the end of the verse it was said:ِفَاتَّقُوا اللهَ يَأُولِى الْالْبَاب (So, fear Allah,
O men of understanding). By addressing the men of understanding
this verse indicates that it is not the attitude of the men of wisdom to
be attracted to something because of its numerical or quantitative
abundance, or to take the majority as the touchstone of what is true
and correct. Intelligent people would not do something like that.
Therefore, it is to caution all people of understanding against these at-
titudes that they have been commanded with: ul lau (fear Allah).