🕰️ Reading Time: 6–7 minutes
Epigraph
"They
ask you about wine and gambling. Say: In them is great sin and some benefit for
people. But their sin is far greater than their benefit."
— Qur’an 2:219
"O
believers! Wine, gambling, idols, and divining arrows are all abominations of
Satan’s handiwork. So shun them so that you may succeed."
— Qur’an 5:90
"Say:
The impure and the pure are not equal—even if the abundance of the impure may
dazzle you. So be mindful of God, O people of understanding, that you may
succeed."
— Qur’an 5:100
Reflection:
Understanding Moral Harm in Light of the Qur’an
How is it
that the Qur’an calls wine and gambling Satan’s filthy handiwork (5:90)
while also acknowledging that they offer some benefit (2:219)? Is this a
contradiction?
If we
consider how the Qur’an condemns adultery, calling it a "shameful act
and an evil path" (17:32), would anyone argue that it has "some
benefit" too? Surely not. Because any act deemed evil by God, no matter
how seemingly harmless or widespread, can never be morally justified.
That’s the heart of this matter.
Maulana Amin
Ahsan Islahi, in his masterful exegesis Tadabbur-e-Qur’an, explains
the apparent tension in 2:219 with powerful historical insight:
“In
pre-Islamic Arabia, drinking and gambling were seen as symbols of generosity
and social good. Wealthy individuals would host gatherings where they drank,
slaughtered camels, and gambled over the meat. The winners would then
distribute the meat among the poor. Poets praised such acts as noble and
benevolent, and those who abstained were mocked as miserly.”
It was
this socially perceived benefit that prompted people to ask the Prophet
Muhammad (pbuh) about the ruling on these practices. The Qur’an responded not
with economic or health warnings, but by addressing their moral consequences.
Qur'an
2:219 — Arabic Text and Analysis
يَسْأَلُونَكَ
عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ ۖ قُلْ فِيهِمَآ إِثْمٌۭ كَبِيرٌۭ وَمَنَـٰفِعُ لِلنَّاسِ
ۖ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا
"They ask you about wine and gambling. Say: In
them is great sin and [some] benefits for people. But their sin is far greater
than their benefit."
Islahi
notes that the Qur’an uses the word ithm (sin) rather than ḍarar
(harm), highlighting that moral corruption—not just worldly damage—is
the central reason for prohibition. By contrasting benefit (nafʿ)
with sin (ithm), the Qur’an frames the issue as one of ethical
consequence, not utility.
The
Broader Principle: Pure vs Impure
Verse
5:100 establishes the overarching principle: "The pure and the impure
are not alike, even though the abundance of the impure may infatuate you."
This verse encapsulates the entire discussion. Something may be abundant, beneficial, or socially accepted, but these qualities do not make it spiritually pure or morally acceptable. The Qur'an consistently maintains that divine standards transcend human calculations of benefit and harm.
__________________________________
Conclusion
The Qur’an
is not inconsistent; it is deeply moral. It recognizes that social practices
may carry worldly benefits, but the true measure of right and wrong lies in
their moral weight. What corrupts the soul and disturbs social ethics is
prohibited, no matter how popular or seemingly beneficial.
By
this logic, we understand why the Qur’an gradually moved from recognizing the
context of alcohol and gambling to explicitly commanding abstinence. It
leads the believer not through coercion but ethical elevation.
___________________________________
About the Author
Aamir
Yazdani
MSc Irrigation
Engineering (UK)
MPhil Islamic Thought and Civilization (UMT, Lahore)
Aamir
Yazdani writes on Qur'anic studies, Islamic thought, and contemporary religious
issues. His work focuses on bridging classical Islamic scholarship with modern
intellectual challenges.
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