Muslim

Hadith Commentary: Benefits and Issues: The Arabs were very fond of intoxicating drinks, and very few individuals were exempt from this. Therefore, in the Noble Qur’an, it was declared forbidden gradually, step by step. First, the verse of Surah al-Nahl, verse 67, was revealed: “From the fruits of date-palms and grapes, you derive intoxicants and good provision.” In this verse, by associating sustenance (food) with the attribute of goodness and purity, it was indicated that making intoxicants from dates and grapes is not their proper use. Their proper use is that such food should be obtained from them which gives strength and energy to the body and mind, not such food that makes the body sluggish and the mind and body impaired.

Then, Umar radi Allahu anhu submitted, “O Messenger of Allah sallallahu alayhi wa sallam! Intoxicants ruin wealth and suspend the intellect. Please supplicate to Allah, that He may reveal a ruling regarding it.” Therefore, the principle is that until a ruling from the Shari‘ah is revealed about something, its use is permissible, because a person becomes bound or obligated only after the revelation of the Shari‘ah, and reward, punishment, or accountability begins after that.

After this, Surah al-Baqarah, verse 219, was revealed: “They ask you about wine and gambling. Say: In them is great sin, and [some] benefit for people. But their sin is greater than their benefit.” Among the Arabs, there was also a custom that in times of famine, wealthy people would drink wine and gamble, and whatever they won, they would distribute among the poor. In this way, a moral and humanitarian quality would arise in it. Therefore, here, the intention is not to point to its medical or material benefits. That is why, here, the word “benefit” is contrasted with “sin” (ithm), which is used for moral corruption and sins, not with “harm” (darar), which is used for material harms. Thus, the intention is to indicate that if something is morally harmful, even if it brings or can bring some material benefit, due to the predominance of its moral harm, it will be prohibited.

If someone takes usury and builds a mosque with it, or participates in lottery schemes and constructs a religious school with that money, or holds a film star charity show and donates the proceeds to a jihad fund, can these be declared permissible? After the revelation of this verse, some people refrained from wine and gambling, but this practice did not cease completely. Therefore, Umar radi Allahu anhu again supplicated, so Surah al-Nisa’, verse 43, was revealed: “O you who believe! Do not approach prayer while you are intoxicated, until you know what you are saying, nor in a state of major ritual impurity (janabah)…” Here, by mentioning intoxication alongside janabah, it was indicated that intoxication is also a kind of impurity: intoxication is impurity of the mind, and janabah is impurity of the body. In this way, the prohibition of wine was indicated.

Therefore, after the revelation of this verse, the Prophet sallallahu alayhi wa sallam said: (Ya ayyuhan-nas! Inna Allaha ya‘ridu bil-khamr) “O people! Allah is indicating towards the prohibition of wine.” (Jami‘ al-Usul by Ibn Athir, vol. 5, p. 113)

A short time after this, the definitive prohibition was revealed in Surah al-Ma’idah, verses 90-91, and the noble Companions, in compliance with the command, poured away the wine. From this hadith, it is also understood that whatever is not permissible to use, its buying and selling is also forbidden. As for what is called khamr (wine), its details will come in the chapter on beverages. That which is called khamr, there is no difference of opinion regarding the prohibition of drinking it or buying and selling it.