Surah al-Baqarah (The Cow) 2 : 219

۞ يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ ۖ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَٰفِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess [beyond needs]." Thus Allāh makes clear to you the verses [of revelation] that you might give thought

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

The sūrah goes on to give the Islamic rulings on drinking and gambling, two of the most popular indulgences among the Arabs at the time, who had little else of importance to occupy their minds or their time. Prior to the revelation of this verse, drinking and gambling were tolerated but never condoned. We do not have a single statement in the Qur’ān which may be construed as making them permissible. God, however, carefully charted the way He wanted the newly born Muslim community to take, marking it step by step, so that it would he able to fulfil the role He has assigned to it. The time had to come when such wasteful pastimes would be condemned and rooted out of the Muslim community whose role in the life and history of mankind demanded the dedication and full conscious participation of everyone in that community. Unlike godless societies, past, present and future, a Muslim community has no room for escapism or excessive diversions. The Qur’ānic approach in banning these practices was measured and deliberate.

This statement was’ the first step towards a universal ban on drinking and gambling in Muslim society. While good and evil could often intermingle and be confused with one another, making it impossible in the human world for things to be purely good or purely evil, the main criteria for whether something could be permissible or prohibited is the preponderance of good or evil associated with it. This statement is a good example of the judicious Qur’ānic approach discernible in many Islamic legal and practical rulings and teachings.

We often find that in matters of faith or abstract belief, Islam gives specific and definite pronouncements, but when it comes to matters of tradition or complex social practices, it takes a more pragmatic and measured approach, preparing the ground for smoother adoption and implementation.

On the question of God’s oneness, for example, Islam gave its final ruling right at the outset, without any hesitation or room for compromise. That is an essential question of faith. Unless the concept of God’s oneness is firmly established in a community, it cannot be truly Islamic.

Drinking and gambling are well-entrenched social habits that require careful treatment. The first step was to raise in people’s minds an inner consciousness of their harmful effects, advising that they would be better avoided. The second step came later on, which directed Muslims: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying.” (4: 43)

There are five prayers to be performed at set times every day. The time interval between one prayer and the next is not long enough for a drinking person to regain sobriety. This restricts the opportunity to drink and helps habitual drinkers to give it up altogether.

The third and final step in banning drinking came in the verse which says: “Believers, intoxicants, games of chance, idolatrous practices and divining arrows are abominations devised by Satan. Therefore, turn away from them, so that you may be successful.” (5: 90)

The ayah continues, answering other questions and laying down more fundamental Islamic principles. “They ask you what they should spend in charity; say, ‘Whatever you can spare.’ Thus God makes plain His revelations so that you may reflect upon this life and the life to come.

The answer given to this question the first time round, in verse 215, identified what could be given in charity and to whom, and here it identifies quantities. Anything above one’s basic reasonable personal needs should be considered available for donation to others, starting with those eligible among one’s nearest of kin, as already pointed out.

The present statement implies that the obligatory zakāt is not by itself sufficient as a means of wealth distribution, and this ruling, in my view, has not been overruled by the imposition of zakāt. Payment of zakāt by those liable to it does not exempt them from making additional donations and contributions to good causes. Zakāt is a duty levied by the ruling Muslim authority for allocation to the various causes specified in the Qur’ān (9: 60), beyond which Muslims continue to have an obligation towards God and fellow-Muslims in society. It may not exhaust one’s ability to give, or one’s desire to gain further blessings and pleasure from God Almighty. The Prophet Muĥammad is quoted in al-Jaşşāş’s Aĥkām al-Qur’ān as having said: “There is a duty on wealth other than zakāt.” If this duty is not discharged voluntarily, which is obviously more gracious and laudable, Muslim authorities have the power to collect funds over and above the obligatory zakāt, for spending in the public interest, in order to curb wastage or hoarding of wealth.

Muslims are then reminded that: “God makes plain His revelations so that you may reflect upon this life and the life to come.” It would not suffice to consider only the realities of this life, which represents the more immediate and shorter part of the whole picture of human existence and all the responsibilities and relationships associated with it. That would only give a distorted understanding of the values and the criteria upon which life is built which would bring about the wrong kind of human behaviour.

The distribution and allocation of wealth, in particular, calls for total awarness of accountability in this life and in the life to come. One is always substantially rewarded, spiritually and morally, for what one gives in charity. Further reward comes in the contribution one makes to the welfare and well-being of society. These rewards may not, however, be readily apparent to everyone, which makes the rewards of the hereafter even more of an incentive to give generously and willingly and away from ostentation and pompousity.

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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  • يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ "They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it." (2:215)

6. Frequency of the word

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7. Period of Revelation

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The scholars are unanimous that Surah al-Baqarah is Madani and that it was the first Surah revealed in Madinah. [Ibn Hajar al-Asqalani in Fath al-Bari no. 160/8].

Despite it being the first Surah to be revealed in Madinah, it contains Ayaat from a later period also. In fact, according to Ibn Abbas [as mentioned in Ibn Kathir] the last Ayat revealed to the Prophet was Ayat no. 281 from Surah al-Baqarah and this occurred 8 days or so before his death [which corresponds to the year 11 Hijri].

8. Reasons for Revelation

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In order to understand the meaning of this Surah, we should know its historical background:

1. At Makkah, the Quran generally addressed the polytheist Quraysh who were ignorant of Islam, but at Madinah it was also concerned with the Jews who were acquainted with the creed of Monotheism, Prophethood, Revelation, the Hereafter and Angels. They also professed to believe in the law which was revealed by God to their Prophet Moses, and in principle, their way was the same (Islam) that was being taught by Prophet Muhammad. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their utmost to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken God and begun to serve material wealth. So much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion the sole monopoly of the children of Israel. This was their religious condition when the Prophet went to Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion.

2. At Makkah, Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Prophet to Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the ‘local supporters’ (Ansar), naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the Surahs revealed at Makkah and those at Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems.

After the migration to Madinah, the struggle between Islam and disbelief (Kufr) had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah:

a. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people.

b. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position.

c. It should infuse in its members (the majority of whom were homeless and indigent and surrounded on all sides by enemies) that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly.

d. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies.

e. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way instead. That is why God has revealed in this Surah such instructions as may help achieve all the above mentioned objects.

At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them. [REF: Mawdudi]

9. Relevant Hadith

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  • Ibn Jarir related that Abu Hurayrah said that a man said, "O Messenger of Allah! I have a Dinar (a currency).'' The Prophet said "Spend it you on yourself." He said, "I have another Dinar.'' He said Spend it on your wife." He said, "I have another Dinar.'' He said "Spend it on your offspring" He said, "I have another Dinar.'' He said "You have better knowledge" (meaning how and where to spend it in charity) [Muslim]

 

  • Allah's Messenger said to a man "Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that" (i.e., on various charitable purposes). [Muslim]

10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

12. External Links

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