A little bit of alcohol
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I do not know much about Arabic verbs or whatever, so can someone please explain how it is not "avoid them" or "avoid it" but it is "avoid him (the devil)"?
Peace -- look also at other verses and not possible to avoid temptation (i.e. suggestive thoughts) those always pop up...
590 O dear/you the ones believe yeh only al-kmr/the inebriant and the gambling and the monuments and the arrows filth from work al-shayni/the devil so avoid it (i.e. filth from work the devil) that may you succeeding 591 only intends al-shaynu/the devil that cause among you the hostility and the hatred in al-kmr/the inebriant and the gambling and hinder you about remembrance the god and from the prayer so shall be you those abstaining 592 and obey yeh the god and obey yeh the messenger and beware yeh so if turn away you so know yeh that what on messenger ours the conveyance the clear
1636 and truly in each community messenger of that serve yeh the god and avoid yeh the idols so from them from guidance the god and from those from justified onto him the error so travel yeh in the earth so look yeh how it is consequence the deniers
2230 that and from honors sanctity the god so it best for him near lord his and lawful for you the livestock except what recited upon you so avoid yeh the filth from the idols and avoid yeh speech the false
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not possible to avoid temptation (i.e. suggestive thoughts) those always pop up...
"Through hatred between yourselves, to repel you away from remembering God and from the commitments."
If you consume an intoxicating drink or whatever, and you are able to be aware and cautious, avoiding these things, you are avoiding the devil, because those are the ways he gets to you when you use intoxicants.
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so avoid it (i.e. filth from work the devil)
It should be "them" then, not "it", because the filth is all those things listed, right?
Oh wait, I think it may be correct. I don't know. I need to get some sleep then come back to this.
another edit Is "it" plural? I've been doing some research, and so far I've found that no, it is not.
The pronoun 'it' is singular; the plural pronouns for things are they (subject) or them (object).
So "it" is then not referring to more than one thing. It cannot be changed to "them" because that is wrong, the word is masculine singular. So it e devil. Him. Right? Oh, man. My brain is shutting down now. I might have the answer right in front of me but I just cannot think now.
another edit Ah, now I think I see it D Is this right Since fa-ij'tanibhu is masculine singular, it is not referring to more than one thing. It must be referring to one thing. The filth is not a single thing. The filth is intoxicants, AND gambling, AND altars, AND arrows of chance. So the single thing is the devil?
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If khamr is "filth", then how is it that it is one of the 4 drinks of heaven in 4716, and intoxicating drink is a sign under 1668? Further, 444 only orders to not approach prayer while intoxicated. Are these verses abrogated/overriden? (rhetorical question)
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If khamr is "filth", then how is it that it is one of the 4 drinks of heaven in 4716, and intoxicating drink is a sign under 1668? Further, 444 only orders to not approach prayer while intoxicated. Are these verses abrogated/overriden? (rhetorical question)
That didn't even come to mind | I was just using the word from the translation Noon waalqalami was using. Can you verify if my understanding is correct?
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While 2220, states that the harm of khamr is more than the benefit, no instruction is issued with respect to this, and no instruction is given to ignore khamr's benefit. One should not read into the Quran an instruction that was not given. Especially since "strong/intoxicating drink" is referred to as a "Sign" (166 and khamr is one of the 4 drinks of heaven (along with milk, honey and water) (4716). An explicit instruction is given in the Quran regarding intoxication (sukarna), but not that intoxication is prohibited, only that one should not approach salat while intoxicated until one know's what one is saying (444). The Quran does not anywhere prohibit or condemn the act of being intoxicated. These are the plain facts.
Further, nowhere in the Quran does it "recommend" against khamr - 591-94 states as follows
"O ye who believe, khamr and maysr and monuments/idols and unfeathered arrows are an infamy/means/(foul) tools (rijs) of Satan's work. So avoid him (faijtanibuh) so that you might be successful. Satan seeks only to create/inspire enmity and hatred among you by means of khamr and maysr, and to keep you back from dhikr and salat - will you keep back? And obey Allah and obey the Messenger, and be cautious. But if you turn away, know that on our Messenger lies only the clear conveyance of the Message. On those who believe and do good deeds, there shall be no sin/fault for what they taste, provided they are God-conscious and believe and do good deeds, and again are God-conscious and believe, and yet again are God-conscious and do good deeds. And Allah loves the doers of good."
Note that the phrase "faijtanibuh" is usually translated as "so avoid them", but this is a mistranslation meant to misguide people into thinking that this verse orders abstaining from khamr. Such a mistranslation not only renders the following verses pointless, but also abrogates 444. But according to the correct translation of "faijtanibuh", 591 certainly does not contradict 444. (As a side note - some people believe in the concept that later revealed verses of the Quran abrogate earlier revealed ones, but not only can we not be sure of the order of the revelation of verses (since it is not compiled in the order of revelation) but this concept means that the Quran contains contradictions, even though the Quran asserts it does not. Those who argue that the prohibition of khamr came gradually or in stages fall into the same trap because they believe that earlier verses are trumped by later ones, and are thus abrogationists. Further, they ignore the fact that all of the words of the Quran can be interpreted to all be consistent with each other.)
591-94 constitutes a warning that Satan uses khamr to keep us back from salat and dhikr, and asks if we will let him succeed. Nowhere in these verses does it say to avoid or stay away from khamr, but to stay away from what Satan uses khamr to achieve in us. Then the Quran stresses the importance of God-consciousness, belief and good deeds. The instruction given here is to be cautious - if one completely abstains from khamr, then there is no need to be cautious of how Satan will use it.
Salaam Brother
Please check your references for the following
2220 is 2219,
1668 does not address Khamr, and if you are referring to 1667, it also does not address to Khamr.
4716 is 4715. And
444 is 443Again 443 is nothing to do with being drunk or intoxicated, the word "Sukara" means "mind befogged" which also explains in the ayat itself"
Yousuf Ali
O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when traveling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. 443Yousuf Ali translation of "mind befogged" comes very close to understanding and make sense because a few glasses wine does not effects the understanding or the speech of a person.
An example of "mind befogged" that when one stand for a prayer with disturbed mind because of social/economical circumstances, therefore, it is very difficult to concentrate as what is being recited during the prayer by the person.
peace
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While 2220, states that the harm of khamr is more than the benefit, no instruction is issued with respect to this, and no instruction is given to ignore khamr's benefit. One should not read into the Quran an instruction that was not given. Especially since "strong/intoxicating drink" is referred to as a "Sign" (166 and khamr is one of the 4 drinks of heaven (along with milk, honey and water) (4716). An explicit instruction is given in the Quran regarding intoxication (sukarna), but not that intoxication is prohibited, only that one should not approach salat while intoxicated until one know's what one is saying (444). The Quran does not anywhere prohibit or condemn the act of being intoxicated. These are the plain facts.
Salam,
I am taking a short break and allow me please to just make a little comment.
Perhaps it may help to note that in 4715 http//corpus.quran.com/translation.jsp?chapter=47&verse=15, the word 'anhar' (n-h-r) should be read as ?days' or ?better days?, instead of 'rivers'. Please look at ?k-b-r? for ?kabeer? and ?akbar?.
More word usage for ?n-h-r? here http//corpus.quran.com/qurandictionary.jsp?q=nhr.
In the Q, we often read this phrase ?jannatin tajree min tahtiha al-anhar.?
When we look at 225 here (http//corpus.quran.com/translation.jsp?chapter=2&verse=25), we see phrases like these (anna lahum jannatin tajree min tahtiha al-anhar)
- that they will have gardens beneath which rivers flow
- that theirs are Gardens underneath which rivers flow
- that for them there are gardens wherein streams flow
But if we employ 'days' or ?better days? instead of 'rivers' for 'anhar' then we will get something like this
- that for them is the concealed garden, the undercurrent of the (better) days
And the first part of 225 could be read as follows
- And announce the good news to those who have believed and strived to implement the reforms that for them is the concealed garden, the undercurrent of the (better) days ... .
Lets now return to 4715 and read this phrases (translation by Shahih International)
• feeha anharun min ma-in ghayri asinin (wherein are rivers of water unaltered)
• waanharun min labanin lam yataghayyar taAAmuhu (rivers of milk the taste of which never changes)
• waanharun min khamrin laththatin lilshsharibeena (rivers of wine delicious to those who drink)
• waanharun min AAasalin musaffan (and rivers of purified honey)
• walahum feeha min kulli alththamarati wamaghfiratun min rabbihim (in which they will have from all fruits and forgiveness from their Lord)
And if we employ '(better) days' for 'anhar', we should get something like this
• feeha anharun min ma-in ghayri asinin (therein are days of water that remains pure)
• waanharun min labanin lam yataghayyar taAAmuhu (and days of milk that remains fresh)
• waanharun min khamrin laththatin lilshsharibeena (and days of wine that remains sweet)
• waanharun min AAasalin musaffan (and days of purified honey)
• walahum feeha min kulli alththamarati wamaghfiratun min rabbihim (as for them therein are every fruit/consequence and forgiveness from their Lord)
But of course I personally believe that ?jannah? is now and here in this world.
As always, this is merely my personal comprehension, and I write this in the hope of shedding some lights, but if otherwise please ignore it.
May God guide us all correctly.
Mohammed Noh
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If khamr is "filth", then how is it that it is one of the 4 drinks of heaven in 4716, and intoxicating drink is a sign under 1668? Further, 444 only orders to not approach prayer while intoxicated. Are these verses abrogated/overriden? (rhetorical question)
How do you understand "Will you then desist" from 591?
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Awaal_Muslim, AA,
Apologies for the references off by one - I have noticed some numbering systems differ - some include the "In the name of Allah..." portion of each verse as the first verse in each chapter (except one chapter where it does not appear).
1667 actually arguably does refer to khamr as it refers to a strong drink/intoxicant that is derived from the date palm trees and the grapevine - which I take as a reference to khamr. From what we know historically, it is from dates and grapes that the Arabs made khamr (and a weaker drink being nabeedh).
Regarding 443, while some commentators like Yusuf Ali expand the meaning to include any situation where a mind is befogged (usually, the more conservative commentators), this certainly does not preclude being intoxicated, but rather, includes it. Yusuf Ali is an adherent of the Hadith, and so he would tend to assert that the inspiration for the revelation of this verse was when some disciples prayed after drinking and the imam (being a bit intoxicated), made some mistakes. I am not necesarily an adherent of Hadith, but I note the irony from someoe who is one. I do not necessarily with the expansion in meaning because I do not believe it is in accord with the normal understanding of the term, but it certainly does not preclude intoxication. You are suggesting that if someone is lost in worry and tension, nd their mind is distracted, they should not pray? I would think that would be a very good time for the them to pray .... -
maybe its the reason behind you drink, why would you Drink?
some people drink alcohol for healthy purpose, and some people drink for fun purpose. Quran itself as far as i know never said "its haram" as it did to pork and other haram foods, but Quran wants us to THINK