وَإِذَا جَآءُوكُمۡ قَالُوٓاْ ءَامَنَّا وَقَد دَّخَلُواْ بِٱلۡكُفۡرِ وَهُمۡ قَدۡ خَرَجُواْ بِهِۦۚ وَٱللَّهُ أَعۡلَمُ بِمَا كَانُواْ يَكۡتُمُونَ ٦١
Waitha jaookum qaloo amanna waqad dakhaloo bialkufri wahum qad kharajoo bihi waAllahu aAAlamu bima kanoo yaktumoona
And when they come to you, they say, "We believe." But they have entered with disbelief [in their hearts], and they have certainly left with it. And Allah is most knowing of what they were concealing
وَتَرَىٰ كَثِيرٗا مِّنۡهُمۡ يُسَٰرِعُونَ فِي ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَأَكۡلِهِمُ ٱلسُّحۡتَۚ لَبِئۡسَ مَا كَانُواْ يَعۡمَلُونَ ٦٢
Watara katheeran minhum yusariAAoona fee alithmi waalAAudwani waaklihimu alssuhta labisa ma kanoo yaAAmaloona
And you see many of them hastening into sin and aggression and the devouring of [what is] unlawful. How wretched is what they have been doing
لَوۡلَا يَنۡهَىٰهُمُ ٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ عَن قَوۡلِهِمُ ٱلۡإِثۡمَ وَأَكۡلِهِمُ ٱلسُّحۡتَۚ لَبِئۡسَ مَا كَانُواْ يَصۡنَعُونَ ٦٣
Lawla yanhahumu alrrabbaniyyoona waalahbaru AAan qawlihimu alithma waaklihimu alssuhta labisa ma kanoo yasnaAAoona
Why do the rabbis and religious scholars not forbid them from saying what is sinful and devouring what is unlawful? How wretched is what they have been practicing
وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ وَلَيَزِيدَنَّ كَثِيرٗا مِّنۡهُم مَّآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ طُغۡيَٰنٗا وَكُفۡرٗاۚ وَأَلۡقَيۡنَا بَيۡنَهُمُ ٱلۡعَدَٰوَةَ وَٱلۡبَغۡضَآءَ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِۚ كُلَّمَآ أَوۡقَدُواْ نَارٗا لِّلۡحَرۡبِ أَطۡفَأَهَا ٱللَّهُۚ وَيَسۡعَوۡنَ فِي ٱلۡأَرۡضِ فَسَادٗاۚ وَٱللَّهُ لَا يُحِبُّ ٱلۡمُفۡسِدِينَ ٦٤
Waqalati alyahoodu yadu Allahi maghloolatun ghullat aydeehim waluAAinoo bima qaloo bal yadahu mabsootatani yunfiqu kayfa yashao walayazeedanna katheeran minhum ma onzila ilayka min rabbika tughyanan wakufran waalqayna baynahumu alAAadawata waalbaghdaa ila yawmi alqiyamati kullama awqadoo naran lilharbi atfaaha Allahu wayasAAawna fee alardi fasadan waAllahu la yuhibbu almufsideena
And the Jews say, "The hand of Allah is chained." Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not like corrupters
وَلَوۡ أَنَّ أَهۡلَ ٱلۡكِتَٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَكَفَّرۡنَا عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأَدۡخَلۡنَٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ ٦٥
Walaw anna ahla alkitabi amanoo waittaqaw lakaffarna AAanhum sayyiatihim walaadkhalnahum jannati alnnaAAeemi
And if only the People of the Scripture had believed and feared Allah, We would have removed from them their misdeeds and admitted them to Gardens of Pleasure
وَلَوۡ أَنَّهُمۡ أَقَامُواْ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡهِم مِّن رَّبِّهِمۡ لَأَكَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۚ مِّنۡهُمۡ أُمَّةٞ مُّقۡتَصِدَةٞۖ وَكَثِيرٞ مِّنۡهُمۡ سَآءَ مَا يَعۡمَلُونَ ٦٦
Walaw annahum aqamoo alttawrata waalinjeela wama onzila ilayhim min rabbihim laakaloo min fawqihim wamin tahti arjulihim minhum ommatun muqtasidatun wakatheerun minhum saa ma yaAAmaloona
And if only they upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord, they would have consumed [provision] from above them and from beneath their feet. Among them are a moderate community, but many of them - evil is that which they do
۞يَـٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَۖ وَإِن لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَهُۥۚ وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ ٦٧
Ya ayyuha alrrasoolu balligh ma onzila ilayka min rabbika wain lam tafAAal fama ballaghta risalatahu waAllahu yaAAsimuka mina alnnasi inna Allaha la yahdee alqawma alkafireena
O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people
قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ لَسۡتُمۡ عَلَىٰ شَيۡءٍ حَتَّىٰ تُقِيمُواْ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡۗ وَلَيَزِيدَنَّ كَثِيرٗا مِّنۡهُم مَّآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ طُغۡيَٰنٗا وَكُفۡرٗاۖ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ ٦٨
Qul ya ahla alkitabi lastum AAala shayin hatta tuqeemoo alttawrata waalinjeela wama onzila ilaykum min rabbikum walayazeedanna katheeran minhum ma onzila ilayka min rabbika tughyanan wakufran fala tasa AAala alqawmi alkafireena
Say, "O People of the Scripture, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord." And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلصَّـٰبِـُٔونَ وَٱلنَّصَٰرَىٰ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحٗا فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ ٦٩
Inna allatheena amanoo waallatheena hadoo waalssabioona waalnnasara man amana biAllahi waalyawmi alakhiri waAAamila salihan fala khawfun AAalayhim wala hum yahzanoona
Indeed, those who have believed [in Prophet Muhammad] and those [before Him] who were Jews or Sabeans or Christians - those [among them] who believed in Allah and the Last Day and did righteousness - no fear will there be concerning them, nor will they grieve
لَقَدۡ أَخَذۡنَا مِيثَٰقَ بَنِيٓ إِسۡرَـٰٓءِيلَ وَأَرۡسَلۡنَآ إِلَيۡهِمۡ رُسُلٗاۖ كُلَّمَا جَآءَهُمۡ رَسُولُۢ بِمَا لَا تَهۡوَىٰٓ أَنفُسُهُمۡ فَرِيقٗا كَذَّبُواْ وَفَرِيقٗا يَقۡتُلُونَ ٧٠
Laqad akhathna meethaqa banee israeela waarsalna ilayhim rusulan kullama jaahum rasoolun bima la tahwa anfusuhum fareeqan kaththaboo wafareeqan yaqtuloona
We had already taken the covenant of the Children of Israel and had sent to them messengers. Whenever there came to them a messenger with what their souls did not desire, a party [of messengers] they denied, and another party they killed
وَحَسِبُوٓاْ أَلَّا تَكُونَ فِتۡنَةٞ فَعَمُواْ وَصَمُّواْ ثُمَّ تَابَ ٱللَّهُ عَلَيۡهِمۡ ثُمَّ عَمُواْ وَصَمُّواْ كَثِيرٞ مِّنۡهُمۡۚ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ ٧١
Wahasiboo alla takoona fitnatun faAAamoo wasammoo thumma taba Allahu AAalayhim thumma AAamoo wasammoo katheerun minhum waAllahu baseerun bima yaAAmaloona
And they thought there would be no [resulting] punishment, so they became blind and deaf. Then Allah turned to them in forgiveness; then [again] many of them became blind and deaf. And Allah is Seeing of what they do
لَقَدۡ كَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ هُوَ ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَۖ وَقَالَ ٱلۡمَسِيحُ يَٰبَنِيٓ إِسۡرَـٰٓءِيلَ ٱعۡبُدُواْ ٱللَّهَ رَبِّي وَرَبَّكُمۡۖ إِنَّهُۥ مَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ حَرَّمَ ٱللَّهُ عَلَيۡهِ ٱلۡجَنَّةَ وَمَأۡوَىٰهُ ٱلنَّارُۖ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٖ ٧٢
Laqad kafara allatheena qaloo inna Allaha huwa almaseehu ibnu maryama waqala almaseehu ya banee israeela oAAbudoo Allaha rabbee warabbakum innahu man yushrik biAllahi faqad harrama Allahu AAalayhi aljannata wamawahu alnnaru wama lilththalimeena min ansarin
They have certainly disbelieved who say, "Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah, my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers
لَّقَدۡ كَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ ثَالِثُ ثَلَٰثَةٖۘ وَمَا مِنۡ إِلَٰهٍ إِلَّآ إِلَٰهٞ وَٰحِدٞۚ وَإِن لَّمۡ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ عَذَابٌ أَلِيمٌ ٧٣
Laqad kafara allatheena qaloo inna Allaha thalithu thalathatin wama min ilahin illa ilahun wahidun wain lam yantahoo AAamma yaqooloona layamassanna allatheena kafaroo minhum AAathabun aleemun
They have certainly disbelieved who say, "Allah is the third of three." And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment
أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسۡتَغۡفِرُونَهُۥۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ٧٤
Afala yatooboona ila Allahi wayastaghfiroonahu waAllahu ghafoorun raheemun
So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful
مَّا ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَ إِلَّا رَسُولٞ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٞۖ كَانَا يَأۡكُلَانِ ٱلطَّعَامَۗ ٱنظُرۡ كَيۡفَ نُبَيِّنُ لَهُمُ ٱلۡأٓيَٰتِ ثُمَّ ٱنظُرۡ أَنَّىٰ يُؤۡفَكُونَ ٧٥
Ma almaseehu ibnu maryama illa rasoolun qad khalat min qablihi alrrusulu waommuhu siddeeqatun kana yakulani alttaAAama onthur kayfa nubayyinu lahumu alayati thumma onthur anna yufakoona
The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded
Why it was revealed
Al-Wahidi in Asbab al-Nuzul records that verses 61-64 were revealed concerning the Jewish tribe of Banu Nadir and their hypocritical dealings with the Prophet (ﷺ). When they came to the Prophet (ﷺ), they claimed to believe, but they entered with disbelief and left with disbelief. The verse 'The hand of Allah is chained' was a statement made by the Jews of Medina who claimed that Allah was not generous and had stopped providing for them.
The verse was revealed to refute this blasphemy, affirming that both of Allah's hands are extended in generosity. Verse 67, the command to 'announce that which has been revealed to you,' was revealed when the Prophet (ﷺ) was concerned about the reaction of the people to certain rulings, particularly the prohibition of usury and the declaration of the finality of his prophethood. Allah assured him of protection. Verse 69 was revealed to clarify that true salvation is not based on religious identity but on faith in Allah, the Last Day, and righteous deeds.
Historical context
The Jewish tribes of Medina had a long history of conflict with the Prophet (ﷺ). After the Battle of Uhud, their hostility intensified, and they conspired with the Quraysh and the hypocrites. The Banu Nadir were eventually expelled from Medina for plotting to assassinate the Prophet (ﷺ). The verse 'The hand of Allah is chained' reflects the Jews' despair and resentment at their loss of power and wealth, which they blasphemously attributed to Allah's stinginess.
The Christian community of Najran, a major center of Christianity in Arabia, sent a delegation to the Prophet (ﷺ) and debated with him about the nature of Jesus. The Quranic response in this passage—that Jesus was a messenger who ate food—was a clear refutation of his divinity. The verse on the 'moderate community' (v. 66) is understood to refer to those Jews and Christians who recognized the truth of Islam, such as 'Abdullah ibn Salam and the Christians of Najran who accepted Islam.
Themes of the passage
This passage is a powerful expose of hypocrisy, greed, and theological deviation. It opens with a description of the hypocrites who say 'We believe' while their hearts are filled with disbelief. They hasten into sin, aggression, and the consumption of unlawful wealth (suht), and their religious scholars fail to forbid them—a failure that is itself condemned. The passage then addresses the blasphemous claim of the Jews that 'the hand of Allah is chained,' refuting it with the affirmation that both of Allah's hands are extended in generosity, and that He spends however He wills.
The enmity and hatred among the Jews are declared to be a divine punishment that will last until the Day of Resurrection. The passage then offers a way out: if the People of the Scripture had believed and feared Allah, their sins would have been forgiven, and if they had upheld the Torah, the Gospel, and the Quran, they would have enjoyed provision from above and below. The Prophet (ﷺ) is then commanded to announce the message boldly, with the assurance of divine protection.
The People of the Scripture are told that they are 'standing on nothing' until they uphold their own scriptures and the Quran. The passage then clarifies that salvation is not exclusive to any group: those among the Jews, Sabeans, and Christians who believe in Allah, the Last Day, and do righteous deeds will have no fear or grief. The passage recounts the history of the Children of Israel: their covenant, their rejection and killing of prophets, their willful blindness and deafness, and their repeated failure to uphold their obligations.
The section concludes with a definitive refutation of the divinity of Jesus: those who say Allah is the Messiah are disbelievers, for the Messiah himself said, 'Worship Allah, my Lord and your Lord.' The Trinity is also refuted: 'There is no god except one God.' The passage ends with an invitation to repentance and the declaration that Jesus was no more than a messenger, and his mother was a truthful woman, and both ate food—a clear sign of their humanity.
Reading the passage closely
The passage uses a combination of direct address, historical narrative, and theological argument. The description of the hypocrites (v. 61) is stark: they enter with disbelief and leave with disbelief—a vivid image of their spiritual state. The condemnation of the scholars who fail to forbid evil (v. 63) is a powerful indictment of religious leadership that fails its duty. The refutation of the Jews' claim about Allah's hand (v. 64) is immediate and emphatic: 'Chained are their hands, and cursed are they for what they say.' The affirmation that 'both His hands are extended' is a declaration of Allah's infinite generosity.
The verse on the Prophet's duty to announce the message (v. 67) uses the conditional 'if you do not, then you have not conveyed His message' to emphasize the absolute obligation of conveying the truth. The verse on the 'moderate community' (v. 66) provides a balanced perspective, acknowledging that not all People of the Scripture are alike. The historical narrative of the Children of Israel (v. 70-71) uses the pattern of covenant, transgression, and consequence, highlighting their repeated failures.
The theological refutations of Jesus' divinity and the Trinity (v. 72-73) are clear and unambiguous, using the words of Jesus himself as evidence. The passage ends with an invitation to repentance (v. 74) and a final affirmation of Jesus' humanity (v. 75).
What the scholars said (tafsir)
Imam Ibn Kathir in 'Tafsir al-Quran al-Azim' explains that the hypocrites mentioned in verse 61 are the Jews who came to the Prophet (ﷺ) claiming faith while concealing disbelief. He notes that their hastening into sin and aggression (v. 62) refers to their usury, bribery, and consumption of unlawful wealth. Ibn Kathir strongly condemns the scholars who fail to forbid evil (v. 63), citing the hadith: 'If the people see an oppressor and do not restrain him, Allah will soon punish them all' (Sunan Abi Dawud).
On the verse 'The hand of Allah is chained' (v. 64), Ibn Kathir explains that this was a blasphemous claim made by the Jews during a time of drought, and that Allah refuted it by affirming His generosity. He also discusses the enmity and hatred among the Jews as a divine punishment that will last until the Day of Resurrection. Imam Al-Tabari in 'Jami' al-Bayan fi Ta'wil al-Quran' provides extensive commentary on verse 67, the command to announce the message.
He explains that the Prophet (ﷺ) was initially concerned about the reaction of the Arabs to certain rulings, particularly the change of the qiblah and the declaration of the finality of prophethood. Allah assured him of protection, and the verse became a source of strength for the Muslim community. Al-Tabari also discusses verse 69, clarifying that it does not mean that Jews and Christians who reject Muhammad (ﷺ) are saved, but rather that those among them who followed the true teachings of their prophets and believed in Allah and the Last Day will be rewarded.
He cites the view of Ibn Abbas that this verse was revealed to reassure the believers that salvation is not exclusive to any group. Imam Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses on the theological refutations in verses 72-75. He explains that the claim 'Allah is the Messiah' is a form of shirk (associating partners with Allah), which is the unforgivable sin. He also discusses the Trinity, noting that the Quran's declaration 'There is no god except one God' is the foundation of Islamic monotheism.
Al-Qurtubi emphasizes that Jesus' eating food (v. 75) is a clear proof of his humanity, as God does not need to eat. The great scholar Ibn Taymiyyah in his 'Majmu' al-Fatawa' discusses the concept of 'suht' (unlawful wealth) in verse 62, explaining that it includes usury, bribery, gambling, and any wealth acquired through unlawful means. He also discusses the role of scholars in forbidding evil, stating that they must speak out against injustice even if it puts them at risk.
Living it: spiritual practices
The command to the Prophet (ﷺ) to 'announce' the message (v. 67) is a call to courage and integrity in conveying the truth. The Prophet (ﷺ) said, 'Whoever conceals knowledge will be bridled with a bridle of fire on the Day of Resurrection' (Sunan Ibn Majah). The practice of seeking forgiveness and repentance (v. 74) is a central spiritual practice. The Prophet (ﷺ) said, 'Allah is more joyful at the repentance of His servant than one of you who finds his lost camel in the desert' (Sahih Muslim).
The verse on the 'moderate community' (v. 66) encourages balance and moderation in religious practice. The Prophet (ﷺ) said, 'The best of affairs are the middle course' (Sunan al-Bayhaqi). The affirmation of Jesus' humanity (v. 75) is a reminder of the Islamic principle of tawhid (oneness of Allah), which is the foundation of all spiritual practice. The daily recitation of Surah Al-Ikhlas and the affirmation of Allah's oneness is a means of internalizing this truth.
Why it matters today
The condemnation of scholars who fail to forbid evil (v. 63) is a powerful challenge to contemporary Muslim religious leaders who remain silent in the face of corruption, injustice, and moral decay. The verse calls for courageous and principled leadership. The refutation of the Jews' claim about Allah's hand (v. 64) is relevant to modern economic crises and poverty, reminding believers that Allah is the Provider and that His generosity is infinite.
The command to the Prophet (ﷺ) to announce the message (v. 67) is a call to Muslims to convey the truth with wisdom and courage, not to hide or dilute the religion for the sake of popularity or acceptance. The verse on the 'moderate community' (v. 66) is a call to balance and moderation, avoiding both extremism and negligence. The theological refutations of the Trinity and the divinity of Jesus (v.
72-75) provide the basis for respectful interfaith dialogue with Christians, affirming Jesus' prophethood while rejecting his divinity. The invitation to repentance (v. 74) is a universal call to all people, regardless of their background, to turn to Allah and seek His forgiveness.
Practical application
Apply verse 63 by speaking out against evil in your community, even if it is unpopular or risky. If you are in a position of authority or influence, use it to forbid wrong and encourage good. Apply verse 67 by committing to convey the message of Islam to others with courage and wisdom, not hiding the truth out of fear. Apply verse 69 by recognizing that salvation is not based on identity but on faith and righteous deeds; focus on your own relationship with Allah and your actions.
Apply verse 74 by regularly seeking Allah's forgiveness and turning to Him in repentance. If you have been involved in any form of unlawful wealth (suht), take steps to purify your earnings and make amends. In your interactions with Christians, engage in respectful dialogue, affirming the prophethood of Jesus while clarifying the Islamic understanding of his nature.
Reflect
Reflection: Think about the last time you remained silent when you should have spoken out against an injustice or a wrong. What prevented you from speaking? Was it fear of people, desire for approval, or something else? How can you overcome this in the future? Challenge: This week, identify one situation where you can 'forbid evil'—whether in your family, workplace, or community. Speak out against it with wisdom and kindness, following the example of the Prophet (ﷺ).
Additionally, if you have any wealth that was earned through unlawful means (such as interest, bribery, or deception), take concrete steps to purify it by giving it away in charity and seeking Allah's forgiveness. Finally, memorize and reflect on verse 75, affirming the humanity of Jesus and the oneness of Allah.
Coming next
Tomorrow, we conclude our study of Al-Maidah (Sec 6/8), verses 76-90, which addresses the folly of worshipping beings that can neither harm nor benefit, the curse upon the Children of Israel for their disobedience, the different attitudes of Jews and Christians toward Muslims, the reward of the righteous among the People of the Scripture, the prohibition of forbidding lawful things, the rules on oaths, and the categorical prohibition of intoxicants, gambling, and divination.