Al-Ma'idah (The Table Spread): 93

Issues in the Verse:

It is narrated that when the verse prohibiting intoxicants (Khamr) was revealed, the Companions said: "Our brethren drank wine on the day of Uhud and were subsequently killed. What is their status?" In response to this, this verse was revealed.

The meaning is: There is no sin upon them for that [drinking], because they drank it when it was permissible. This verse is similar to His saying regarding the change of the Qibla from Jerusalem to the Ka'bah:

{And Allah would never make your faith to be lost} (Al-Baqarah: 143). Meaning: When you faced Jerusalem, you faced it by My command, so I will not let that [your faith/action] go to waste. Similarly, He said: {Then their Lord responded to them, "Never will I allow to be lost the work of any who works from among you, whether male or female"} (Al 'Imran: 195).

Linguistically, Ta'ām (طعام - food) is generally the opposite of Sharāb (شراب - drink). Therefore, Tāma (طعم - tasted/consumed) should generally be the opposite of Shariba (شرب - drank).

However, the term Ta'ām can sometimes refer to drinks, as in His saying:

{And whoever does not taste it, then surely he is of those who will not be satisfied} (Al-Baqarah: 249) [where it refers to water].

Based on this, it is possible that His saying {in what they tasted} (فيما طعموا) means they drank wine.

Alternatively, the meaning of Tāma could refer to the enjoyment derived from what is eaten and drunk. The Arabs might say: Taṭ'am, taṭ'am (تطعم تطعم), meaning: "Taste until you desire it." If the word refers to the sense of taste, it applies equally to both food and drink.

Some ignorant people claimed that since Allah mentioned that wine causes enmity, hatred, and prevents remembrance of Allah and prayer, this verse implies that there is no sin upon one who consumes it if none of those corruptions occur, but rather if acts of obedience, piety, and kindness to creation result.

They argued that the verse cannot refer to those who drank before the prohibition was revealed, because if that were the case, the wording would have been: "There was no sin upon those who tasted," similar to the verse on the change of Qibla: {And Allah would never make your faith to be lost} (Al-Baqarah: 143). Instead, the verse says: {There is no sin upon those who believed and did righteous deeds...} (ليس على الذين ءامنوا وعملوا الصالحات جناح), and Idhā (إذا - when/if) clearly refers to the future, not the past.

Rebuttal: This view is rejected by the consensus of the entire Ummah, who agree that the word Idhā refers to the future, not the past.

The Answer (as narrated by Abu Bakr al-Aṣamm): When the prohibition of wine was revealed, Abu Bakr asked: "O Messenger of Allah, what about our brethren who died having drunk wine and gambled, and what about those absent from us in the cities who have not heard that Allah has forbidden wine, yet they are consuming it?" In response to this, Allah revealed these verses. Under this interpretation, the permissibility is established for the future time after the revelation of this verse, but specifically for those absent who have not yet received the ruling.

Allah stipulated the removal of sin by requiring faith and piety twice, and in the third instance, requiring piety and Iḥsān (goodness/excellence). Scholars differed on the interpretation of these three levels:

1. First View:
   • The first is the action of the pious (Ittiqā').
   • The second is the persistence and steadfastness in piety.
   • The third is refraining from wronging people, coupled with adding Iḥsān to them.

2. Second View (The view of al-Aṣamm):
   • The first is abstaining from all sins before the revelation of this verse.
   • The second is abstaining from wine, gambling, and what is mentioned in this verse.
   • The third is abstaining from what becomes prohibited after this verse.

3. Third View: Abstaining from disbelief, then major sins, then minor sins.

4. Fourth View (Al-Qaffāl, may Allah have mercy on him):
   • The first piety (al-Taqwā al-ūlā) refers to guarding against criticizing the validity of abrogation (Naskh). This is because the Jews claim that abrogation implies a change of mind (Badā'), so the believers, upon hearing that wine is forbidden after being permissible, must guard against this corrupt doubt.
   • The second piety (al-Taqwā al-thāniyah) is performing the action corresponding to this verse, which is avoiding wine consumption.
   • The third piety (al-Taqwā al-thālithah) is persisting in the piety mentioned in the first and second points, and then adding kindness to creation (Iḥsān) to this piety.

5. Fifth View: The repetition is for emphasis and exaggeration (Ta'kīd and Mubālaghah) in urging faith and piety.

Objection: Why is the removal of sin for consuming permissible things conditioned upon faith and piety, when it is known that if someone does not believe and is not pious, yet consumes something permissible, they incur no sin for that consumption? The sin lies in abandoning faith or piety, which is unrelated to consuming the permissible item. Therefore, mentioning this condition in this context seems inappropriate.

Answer: This is not meant as a condition (Ishtirāṭ), but rather to describe the people concerning whom this verse was revealed—that they were characterized by these qualities. It is praise and commendation of their state in faith, piety, and excellence. An analogy: If you ask, "Is there sin upon Zayd for what he did?" knowing the act was permissible, you might reply, "There is no sin upon anyone for a permissible act, provided they avoid prohibitions, are believers, and are excellent (Muḥsinūn)." You mean that if Zayd remains a believing, excellent person, he will not be held accountable for what he did.

Then Allah Almighty said: {And Allah loves the doers of good (Al-Muḥsinīn)}. The meaning is that since Allah made Iḥsān a condition for removing sin, He clarified that the effect of Iḥsān is not just removing sin, but also earning Allah's love. This degree is undoubtedly the noblest of degrees and the highest of stations. The explanation of Allah's love for His servants has preceded.

7. {O you who have believed, Allah will surely test you with some game that your hands and your spears can reach, that Allah may know who fears Him unseen. And whoever transgresses after that, for him is a painful punishment.}