Al-Maidah (Sec 6/8)

Al-Wahidi in Asbab al-Nuzul records that verses 87-88 were revealed concerning a group of Companions who had taken an oath to abstain from certain lawful things—some vowed to fast perpetually, others to pray all night, and others to abstain from marriage and meat. When the Prophet (ﷺ) was informed, he said, 'I fast and I break my fast, I pray and I sleep, and I marry women. Whoever turns away from my sunnah is not of me.' The verses were revealed to prohibit the forbidding of lawful things.

Verse 90, the prohibition of intoxicants (khamr), was revealed in stages: first, the Quran discouraged it (2:219); then, it prohibited praying while intoxicated (4:43); and finally, this verse prohibited it absolutely. The verse was revealed after a dispute between two tribes who had been drinking, leading to violence and bloodshed.

The passage was revealed in Medina during a period when the Muslim community was defining its identity in relation to the Jewish and Christian communities. The Jews of Medina had largely rejected the Prophet (ﷺ) and aligned with his enemies, while some Christians, particularly those from Najran and Abyssinia, were more receptive to the message. The verse on the Christians who wept (v. 83) is often associated with the delegation from Abyssinia or Najran who accepted Islam.

The prohibition of khamr (intoxicants) was a gradual process, reflecting the deep-rooted nature of alcohol in pre-Islamic Arab society. The final prohibition came after a violent incident between two tribes, demonstrating the social harm of intoxication. The rules on oaths (v. 89) address the common pre-Islamic practice of making and breaking oaths casually, establishing a system of expiation that balances accountability with mercy.

This passage opens with a rhetorical question challenging the worship of beings that can neither harm nor benefit, affirming that Allah alone is the Hearing, the Knowing. The People of the Scripture are warned against exceeding the limits in their religion and following the inclinations of those who went astray before. The curse upon the disbelievers among the Children of Israel is pronounced by the tongues of David and Jesus, because of their disobedience and transgression.

The passage then highlights their failure to forbid one another from wrongdoing—a critical social and moral failure that leads to divine punishment. The Jews are described as taking the disbelievers as allies, which leads to Allah's anger and eternal punishment. The passage then contrasts the Jews and polytheists, who are the most intense in animosity toward the believers, with the Christians, who are described as the nearest in affection. This is attributed to the presence of priests and monks among them and their lack of arrogance.

The passage describes the Christians who, upon hearing the Quran, weep from recognizing the truth, and pray to be registered among the witnesses. Allah rewards them with gardens beneath which rivers flow. The passage then commands the believers not to forbid the good things that Allah has made lawful, and not to transgress. It commands them to eat of what Allah has provided, lawful and good, and to fear Allah.

The rules on oaths are then clarified: Allah does not blame for unintentional oaths, but He does blame for deliberate oaths, and the expiation is feeding ten needy people, clothing them, or freeing a slave, or fasting three days if unable. The passage concludes with the categorical prohibition of intoxicants, gambling, stone altars, and divining arrows, describing them as defilement from the work of Satan, and commanding the believers to avoid them so that they may be successful.

The passage uses a series of rhetorical questions and contrasts to convey its message. The opening question—'Do you worship besides Allah that which holds for you no harm or benefit?'—is a direct challenge to the polytheists and Christians who worship Jesus or other beings. The command to the People of the Scripture not to exceed limits (v. 77) uses the word 'ghuluww' (excess), which is a recurring theme in the Quran's critique of religious extremism.

The curse upon the Children of Israel (v. 78) is pronounced 'by the tongue of David and Jesus,' linking the two prophets in their condemnation of the same disobedience. The description of the Christians who weep (v. 83) is one of the most moving passages in the Quran, using the image of eyes overflowing with tears to convey the depth of their recognition of the truth. The passage then shifts to legal rulings, using the imperative 'do not' (la tuharrimoo) and 'eat' (kuloo) to establish the boundaries of lawful and unlawful.

The rules on oaths (v. 89) use the contrast between 'laghw' (meaningless oaths) and 'ma 'aqqadtum' (deliberate oaths) to establish the principle of accountability. The final verse on khamr (v. 90) is emphatic: 'intoxicants, gambling, stone altars, and divining arrows are but defilement from the work of Satan, so avoid it.' The use of 'rijsum' (defilement) and 'min 'amali al-shaytan' (from the work of Satan) leaves no ambiguity about the prohibition.

Imam Ibn Kathir in 'Tafsir al-Quran al-Azim' explains that verse 76 is a refutation of the worship of Jesus and other false deities, affirming that only Allah has the power to harm or benefit. He notes that the verse on 'exceeding limits in religion' (v. 77) was revealed concerning the Christians who exaggerated the status of Jesus, and the Jews who exaggerated their own chosenness. Ibn Kathir also discusses the curse upon the Children of Israel (v.

78), explaining that David and Jesus both cursed the disobedient among them, and that this curse is recorded in the Psalms and the Gospel. He emphasizes that the failure to forbid evil (v. 79) is a major sin that leads to collective punishment. On the verse on Christians who weep (v. 83), Ibn Kathir reports that this refers to the Christians of Abyssinia who accepted Islam, and that the Prophet (ﷺ) recited Surah Al-Maidah to them, and they wept and believed.

Imam Al-Tabari in 'Jami' al-Bayan fi Ta'wil al-Quran' provides extensive commentary on verse 87, the prohibition of forbidding lawful things. He explains that this verse was revealed when some Companions vowed to abstain from meat, marriage, and other lawful pleasures, and the Prophet (ﷺ) corrected them, saying, 'Whoever turns away from my sunnah is not of me.' Al-Tabari also discusses the rules on oaths (v. 89), explaining the types of oaths and the conditions for expiation.

He notes that the 'laghw' oath is one made unintentionally or in casual conversation, while the deliberate oath is one made with the intention of binding oneself. Imam Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses on verse 90, the prohibition of khamr. He explains that khamr includes all intoxicating substances, not just wine, and that the verse uses the term 'rijsum' (defilement) to emphasize its impurity. Al-Qurtubi discusses the gradual prohibition of alcohol in the Quran and the hadith, and he notes that the Prophet (ﷺ) said, 'Every intoxicant is khamr, and every khamr is haram' (Sahih Muslim).

He also discusses gambling (maysir), which was a common practice in pre-Islamic Arabia, and the prohibition of stone altars (ansab) and divining arrows (azlam), which were used for seeking decisions. The great scholar Ibn Taymiyyah in his 'Majmu' al-Fatawa' discusses the principle of 'sadd al-dhara'i' (blocking the means) in relation to khamr, explaining that anything that leads to intoxication or clouds the mind is prohibited. He also discusses the issue of oaths, emphasizing that Muslims should not swear frequently and should fulfill their oaths.

The command to eat of what Allah has provided, lawful and good (v. 88), is a reminder of the importance of consuming halal food and being grateful to Allah. The Prophet (ﷺ) said, 'The best of deeds is to feed others and to spread peace' (Sunan Ibn Majah). The practice of avoiding khamr and gambling (v. 90) is a foundational spiritual practice. The Prophet (ﷺ) said, 'Allah has cursed khamr, the one who drinks it, the one who serves it, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who squeezes it, the one for whom it is squeezed' (Sunan Abi Dawud).

The practice of being careful with oaths (v. 89) is a sign of piety. The Prophet (ﷺ) said, 'Do not swear by Allah except when you are truthful' (Sahih al-Bukhari). The verse on the Christians who wept (v. 83) is a model of receptivity to the truth; the Prophet (ﷺ) said, 'Whoever hears the Quran and weeps will be among those whom Allah will shade with His shade' (Sunan al-Tirmidhi).

The prohibition of khamr and gambling (v. 90) is more relevant than ever in a world where alcohol and gambling are major industries. The verse calls Muslims to avoid not only consumption but also participation in the industry—selling, serving, facilitating, or promoting. The critique of 'exceeding limits in religion' (v. 77) is a powerful warning against extremism and fanaticism, whether in the form of terrorism, sectarian violence, or rigid literalism.

The verse on the Christians who weep (v. 83) provides a model for interfaith dialogue: recognizing the truth in other traditions and being open to the message of Islam. The description of the Jews and polytheists as the most hostile to Muslims (v. 82) should not be interpreted as a call to enmity but as a historical observation and a reminder to be cautious about alliances with those who actively oppose the faith.

The verse on the Christians who are nearest in affection (v. 82) is a reminder that not all non-Muslims are the same, and that Muslims should engage with kindness and respect. The prohibition of forbidding lawful things (v. 87) is a warning against the extremism of monasticism and self-denial that exceeds the limits set by Allah.

Apply verse 87 by enjoying the lawful pleasures that Allah has provided—food, drink, marriage, and other good things—without excess or extravagance. Do not impose on yourself or others restrictions that Allah has not imposed. Apply verse 88 by being conscious of what you eat and drink, ensuring it is halal and tayyib (good and pure). Apply verse 89 by being careful with your words, especially when making promises or oaths.

If you break a deliberate oath, fulfill the expiation. Apply verse 90 by completely avoiding intoxicants and gambling, including all forms of betting, lottery, and games of chance. If you work in an industry that facilitates these, consider seeking alternative employment. In your interactions with Christians, be respectful and open, recognizing that there are those who are close to the believers in affection. In your interactions with those who are hostile, be cautious but just, and do not allow hatred to lead you to transgression.