Prohibition of Alcohol — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Prohibition of Alcohol.
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: VIII – Blow of a Misfortune, Law of Inheritance, Prohibition of Alcohol, Treachery of the Disbelievers and Two Tragic Incidents
Pages: Book pp. 357–360 (PDF pp. 381–384)
Navigation: Book Table of Contents | « Previous: [Islamic Law of Inheritance] | Next: [Mischief by the Banu Asad and the Sariyyah of Abu Salamah – Muharram 4 A.H.] »
Historical Account
It has already been mentioned that alcohol was consumed heavily in Arabia. As a matter of fact, drinking had become a part of the national characteristics of the Arabs. No gathering was deemed complete without alcohol. As a matter of fact, among particular types of people, special times had been appointed when they would gather and intoxicate themselves. Due to his purity in nature, although the Holy Prophetsa had never consumed alcohol himself, and abstained from this ill-habit even prior to his prophethood, and various Companions had also refrained from its usage from the very beginning, until then, since alcohol had not been forbidden religiously, many people from among the Companions would drink. At times, the ill-effects of drinking would also manifest themselves among the Companions. As such, there is a narration in the Aḥādīth that on one occasion, in a state of intoxication, Ḥaḍrat Ḥamzahra slaughtered the camels of Ḥaḍrat ‘Alīra, and when the Holy Prophetsa went to admonish him, he did not recognize the Holy Prophetsa either and dealt with him in a manner of disregard. Similarly, it is narrated that during a feast, one Companion happened to drink too much alcohol, due to which, when he stood up to lead the people of the gathering in Ṣalāt, in his recitation aloud, he incorrectly recited certain verses of the Holy Qur’ān. Due to incidents of this nature, various Companions, among whom the name of Ḥaḍrat ‘Umarra has been recorded particularly, tossed and turned in anxiety, desiring a conclusive verdict with regards to drinking. However, although the Holy Prophetsa himself considered this habit to be very unpleasant and harmful, since a divine injunction had not been revealed in this respect, the Holy Prophetsa could do nothing. Finally, after the battle of Uḥud, to the end of 3 A.H. or in the beginning of 4 A.H., a divine revelation was sent down whereby drinking was categorically declared unlawful in Islām. The open-heartedness and pleasure with which the honourable Companions accepted this commandment of prohibition is a very interesting example of the spiritual influence which had been impressed upon their hearts by the blessed company of the Holy
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Chapter 12/12, Ḥadīth No. 4003 * Ṣaḥīḥu Muslim, Kitābul-Ashribah, Bābu Taḥrīmil-Khamri….., Ḥadīth No. 5129]
[Sunanu Abī Dāwūd, Kitābul-Ashribah, Bābun Fī Taḥrīmil-Khamr, Ḥadīth No. 3671]
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 468, Ghazwatu Ḥamrā’il-Asad, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
Prophetsa. There is a narration related by Anas bin Mālikra in the Aḥādīth, that when the injunction on the prohibition of alcohol was revealed, the Holy Prophetsa instructed that it should be announced and then he instructed a Companion to walk the streets and alleys of Madīnah and proclaim this order. Anasra relates:
“At the time, I was serving alcohol to Abū Ṭalḥah Anṣārīra and a few other Companions in a home, when we heard the voice of this herald. Abū Ṭalḥah said, ‘Find out what this person is announcing.’ Upon further investigation, I found that alcohol had been prohibited. When I returned and conveyed this news to the people of the gathering, as soon as he heard this news, Abū Ṭalḥahra instructed me, ‘Stand up and pour away these barrels of alcohol on the ground.’”
[Ṣaḥīḥul-Bukhārī, Kitābut-Tafsīr, Tafsīru Sūratil-Mā’idah, Bābu Qaulihī ‘Laisa ‘Alalladhīna Āmanū…..’, Ḥadīth No. 4620 * Ṣaḥīḥu Muslim, Kitābul-Ashribah, Bābu Taḥrīmil-Khamri….., Ḥadīth No. 5131]
Anasra relates that on that day one could see alcohol flowing throughout the streets of Madīnah. Moreover, in another narration, recorded in this very chapter of Bukhārī, it is related that upon hearing the cry of this herald no one thought of investigating whether the hearald was telling the truth or speaking falsehood; rather, everyone pulled back their hand immediately, and abstained from drinking in an instant. To immediately abandon the habit of drinking, and such a habit which was ingrained in the very nature of the Arabs, and then to abandon it at such a time when a round of alcohol was being shared and the ones consuming it were in a state of intoxication, is such a magnificent example of self-control as cannot be found in the history of the world.
[Ṣaḥīḥul-Bukhārī, Kitābut-Tafsīr, Tafsīru Sūratil-Mā’idah, Bābu Qaulihī ‘Laisa ‘Alalladhīna Āmanū…..’, Ḥadīth No. 4620]
[Ṣaḥīḥul-Bukhārī, Kitābut-Tafsīr, Tafsīru Sūratil-Mā’idah, Bābu Qaulihī ‘Innamal-Khamru Wal- Maisiru…..’, Ḥadīth No. 4617]
It is also worthy to note, as indicated in various narrations of Bukhārī, that although the injunction on the categorical prohibition of alcohol was revealed after the battle of Uḥud, certain Qur’ānic verses had still been revealed on this subject, wherein the evil of alcohol had been alluded to. As such, it is narrated that the very first verse which was revealed regarding alcohol was that, “No doubt there are certain benefits of alcohol, but the harms
associated with it outweigh the gains.” Upon this, Ḥaḍrat ‘Umarra, who was perhaps most passionate from among all the Companions for the prohibition of alcohol, supplicated, “O God! Grant us a more categorical commandment on the issue of drinking.” Upon this, the following verse was revealed, “O ye believers! Do not stand for Ṣalāt when you are in a state of intoxication.” At this, Ḥaḍrat ‘Umarra supplicated again, “O God! Send down a categorical injunction,” finally upon which the following verse was revealed: “O ye who believe! alcohol and the game of chance are vile and harmful actions, by which Satan desires to create animosity and enmity between you, and divert your attention from God and Ṣalāt; so abstain therefrom.” When this verse was revealed, the Muslims were satisfied and considering alcohol to be absolutely forbidden, they began to abstain from it. As a matter of fact, after this they developed such a distance from alcohol that they began to feel anxiety with regards to the outcome of those Muslims who partook in the battle of Uḥud, whilst having consumed alcohol. Upon this, the verse was revealed that there is no blame on people for what they have consumed prior to its prohibition. Therefore, to the end of 3 A.H. or in the beginning of 4 A.H., but in any case, after the battle of Uḥud, drinking was categorically forbidden in Islām, and in the definition of alcohol, all those substances were deemed to be inferred which cause intoxication and place a veil upon the human faculty of sense. In this manner, the Holy Prophetsa struck an axe upon that evil which may truly be referred to as the ‘mother of all evils.’
[An-Nisā’ (4:44)]
[Al-Mā’idah (5:91)]
[Sunanu Abī Dāwūd, Kitābul-Ashribah, Bābun Fī Taḥrīmil-Khamr, Ḥadīth No. 3670]
[Ṣaḥīḥul-Bukhārī, Kitābut-Tafsīr, Tafsīru Sūratil-Mā’idah, Bābu Qaulihī ‘Laisa ‘Alalladhīna Āmanū…..’, Ḥadīth No. 4620]
[Ṣaḥīḥul-Bukhārī, Kitābul-Ashribah, Bābul Khamri Minal-‘Asali Wa Huwal-Bit‘u, Ḥadīth No. 5585 Ṣaḥīḥul-Bukhārī, Kitābul-Ashribah, Bābu Mā Jā’a Fī Annal-Khamra Mā Khāmaral-‘Aqla Minash- Sharāb, Ḥadīth No. 5588 Ṣaḥīḥu Muslim, Kitābul-Ashribah, Bābu Bayāni Anna Kulla Muskirin Khamrun Wa Anna Kulla Khamrin Ḥarāmun, Ḥadīth No. 5221]
At this place, we need not engage in a debate as to the nature of drinking from a logical perspective. The Qur’ān has itself accepted that there are certain benefits in alcohol as well, but that its harms outweigh the benefits. Fundamentally speaking, human logic cannot shed any greater light on this issue. It is also pleasing to note that after thousands of years of bitter experience, the world is coming towards the very same reality which Islām brought to light 1350 years ago from today. Societies are being formed in every
country to put an end to drinking. As a matter of fact, in the United States of America a law has even been passed against alcohol, and following suit, other countries have also initiated similar movements.
Mischief by the Banū Asad and the Sariyyah of Abū Salamah – Muḥarram 4 A.H. The defeat suffered in the battle of Uḥud by the Muslims made the tribes of Arabia even bolder than before in raising their heads in opposition to the Muslims. As such, much time had not passed since the battle of Uḥud, and the Companions had not even become fully discharged from tending to their wounds, when in Muḥarram 4 A.H., the Holy Prophetsa suddenly received news in Madīnah that Ṭulaiḥah bin Khuwailid, chief of the Asad tribe and his brother Salamah bin Khuwailid were inciting the people of their region to wage war against the Holy Prophetsa. As soon as this news was received, the Holy Prophetsa, who under the circumstances of his own country understood the dangers of such news, immediately assembled a fast riding detachment of 150 Companions and appointed Abū Salamah bin ‘Abdul-Asadra as their Amīr. The Holy Prophetsa emphatically instructed that they should march towards the enemy and cause them to disperse before the Banū Asad were able to practically execute their hostile motives. As such, Abū Salamahra advanced swiftly but silently and caught the Banū Asad at a place called Quṭn, situated in central Arabia, but no fighting took place. As a matter of fact, the people of Banū Asad dispersed as soon as they caught sight of the Muslims. After an absence of a few days, Abū Salamahra returned to Madīnah. Due to the strenuous labour of this journey, the injury sustained by Abū Salamahra at Uḥud, which had apparently healed until then, began to deteriorate again. Despite medical treatment, the wound continued to worsen, and ultimately in this very illness, a faithful and pioneer Companion of the Holy Prophetsa, who was also the foster-brother of the Holy Prophetsa passed away. Ṭulaiḥah, the
[Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 274, Sariyyatu Abī Salamah bin ‘Abdil- Asad Al-Makhzūmiyyi, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 472, Thumma Sariyyatu Abī Salamah ‘Abdillāh bin ‘Abdil-Asad, Dārul-Kutubil- ‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: VIII – Blow of a Misfortune, Law of Inheritance, Prohibition of Alcohol, Treachery of the Disbelievers and Two Tragic Incidents | Navigation: « Previous: [Islamic Law of Inheritance] | Next: [Mischief by the Banu Asad and the Sariyyah of Abu Salamah – Muharram 4 A.H.] »