Miscellaneous

A. Persecution.

Unlawful persecution is a crime:

(33:58) "Those who molest believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin."

At yet another place it is said:

(85:10) "Those who persecute (or draw into temptation) the believing men and women and retract not from their practice, will have a burning chastisement (of hell), the chastisement that will burn everything they possess to ashes."

It is apparent that persecution includes both physical as well as mental molestation. The mental vexation is even more worse than the physical torture.

B. Tyranny and excess.

A comprehensive list of all that can by called tyranny or oppression cannot be prepared. (As a matter of principle, it may be said that, anything against the Divine Law comes under oppression. In fact, this word means "To put a thing at a place where it does not belong". This makes the purport of this word much wider). It is the duty of an Islamic State to provide protection for the oppressed and take upon itself the responsibility of the redress of their grievances. It is said in Surah "Bani-Israel" (17th Chapter of the Quran).

(17:33) "If anyone is slain wrongfully, the murderer should not think that there is nobody to stand by the heirs of the one murdered and therefore he shall not be called to account for the crime. To provide protection for the heirs, We have made the Islamic Rule authoritative and prevailing". This Rule itself shall provide protection to the heirs of the slain person. Although this verse is related to 'murder', it shall be applicable to all sort of oppressions. If the government itself is the oppressor, the redress of grievances should be arranged through the judiciary. Justice ought to be provided cost for free because providing redress of grievances is a duty of the State and as such the State cannot ask for remuneration from the oppressed in providing him the redress of his grievances.

C. Conspiracy and secret counseling.

Secret counsels for unlawful matters and conspiracies are a crime:

(58:9) "O you who believe! When you hold counsels, do it not for criminal activities against the Divine Order, but always do it to achieve ends in conformity to the Divine Law. In short, in whatever you do, your aim should be obedience of the Divine Law; because the Divine System should always remain the focus of all your activities."

D. The mutual (Reciprocal) relations of individuals in the society.

Believers are a single brotherhood:

(49:10) "The believers are but a single brotherhood, so reconcile between your two contending brothers. While doing so, do not forget that both of them are your brethren and your decision should be according to the Divine Laws, without any favour or bias. This shall enable your society to become worthy of Allah's favours."

If at anytime, conflict between any two factions of the Mu'mineen reaches a stage of actual fighting, even then make peace amongst them, and if one commits excesses, call him to account.

(49:9) "If (unfortunately, at any time) two parties among the believers start fighting each other, intervene to bring them to make peace, but if one of them transgresses bounds against the other, then you should all fight against the one who transgresses, until it reverts to abiding by the decision made in accordance with the Divine Law. So if he complies, then make peace between them with justice and be fair, for Allah Almighty loveth those who are fair (and just)."

Rumors

1. Don't spread rumors. Whenever you hear something which concerns your collective life, communicate it to the appropriate authorities so as to make them reach a correct conclusion after proper investigation:

(4:83) "When there comes to them some matter touching (public) safety or fear, they divulge it, although their attachment and obedience to the (Divine) System requires that they had only referred it to the Rasool (central authority) or those charged with authority amongst them (officers of the lower ranks); in case they refer it to them, the specialists could verify and ascertain the truth."

At yet another place it is said:

(49:6) "O you who believe! If a mischief-maker comes to you with any news, ascertain the truth, lest you should harm people unknowingly, and afterwards have to feel ashamed for what you have done."

2. When you hear a rumor against somebody, your first reaction ought to be that it is a calumny. In Surah "An-Noor" (24th Chapter of the Quran) an event has been mentioned concerning a noble, chaste lady, about whom somebody started a rumor which got spread in the society.

(24:12) "When you heard it, why did you not react with a favorable view and declare it as a clear calumny Why did not believers __ men and women __ when they heard of the affair, thought good of your own fold and said: It is a manifest calumny."

It was further said:

(24:15-16) "When you received it on your tongues and spoke with your mouths that of which you had no knowledge, and you deemed it a trifle, while with Allah Almighty it was serious. And why did you not, when you heard it, say: It beseems us not to talk of it. Glory be to Thee! This is a great calumny"

Injunctions for Social Living

Social injunctions are not generally included in the category of LAWS. But if any social evil becomes rampant in society, an Islamic Government can make them statutory. Some social injunctions are described as under.

1. Moderation in expenses.

i) "Eat and drink but waste not by excess." (7:31)

ii) Do not spend without reason (need). Those who do so are the brethren of Satan. (17:26-27)

2. Get-up.

a) Use of things that produce beauty and elegance is lawful. None can proclaim them as unlawful. Details have already been given under the heading 'Lawful and Unlawful'. (7:32)

b) Apparels provide cover for body as well as elegance for a person. (7:26)

3. Physical and Mental Capabilities.

Knowledge (mental capability) and physical strength, are both necessary. When Taloot was made commander of Israelites, they had objected to it for his not being a wealthy person and asked: "What are his qualifications for which he has been made a commander" The reply was as follows: (2:247)

"Allah Almighty has chosen him above you and has gifted him abundantly with knowledge and bodily prowess". That is why he is chosen as your commander.

4. Conversation.

a) Always converse in clear, straightforward and decisive language, which contains no ambiguity: (33:70)

b) Use language, which is recognised by society and commonly used. (4:5) "Speak to them in words that are commonly recognised and used."

Also adopt an elegant manner for speech: (2:83) "And speak to men in a charming way."

c) (22:30) "And shun the words that are deceitful and showy".

d) (6:153) "When you say something, say with justice and equity, even if it goes against your relatives."

"Do not shout, a shrieking voice is disliked by others". (31:19)

"Speak softly, for the harshest of sounds, without doubt, is the braying of any ass."

5. Absurd and immodest talk.

Avoid all absurdities. One of the qualities of the believers has been stated as (23:3) "They avoid vain talk". The word "Laghw" means vain as well as meaningless. In Surah Al-An'aam (6th Chapter of the Quran) it is said: (6:151) this includes all sorts of immodesties __ even an immodest talk __ as it arouses lewd passions.

6. Walking.

i) Do not walk in haughtiness, be moderate (31:18-19) also (17:37)

"Do not be haughty while walking, adopt moderation in your gait."

ii) When you go out, do not allow your gaze to become bold and daring. This has been ordained both for men as well as women.

For men: (24:30)

And for women: (24:31)

7. Thoughtfulness to ponder and to comprehend.

i) Do not follow a thing without an inquiry into it. (17:36)

"Remember! Pursue not that of which you have no knowledge (which you have not inquired personally). Personal inquiry means that you gain knowledge of it through your senses of hearing and sight and on this basis, decide by your own intellect. If any link of this manner is broken, your inquiry shall remain incomplete. Look! How great is your responsibility in this matter, because Allah Almighty has given you 'will' and the faculty of 'choice'; you are not a inanimate machine. For the use of this faculty, He has provided you means of investigation. One who does not make use of them, shirks his own responsibility.

This is an important injunction which if acted upon properly, turns all conspiracies and the intrigues into a complete failure and a peaceful atmosphere prevails in society."

ii) Always ponder over things: see, hear, comprehend and then make decisions intellectually. For those who do not do so, it is said: (7:179)

Many are (amongst) the people (both) civilised and uncivilised whom We have made for hell. "They have mind wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not; they are like cattle, _ nay more astray, (because cattle, at least, follow their natural instincts). These people are heedless of warning".

iii) When you hear a good thing, act upon it; and when you hear an absurd one keep yourself away from it. (2:285) "We hear and we obey", has been called the believers way. And also (28:55) "And when they hear vain talk, they turn away therefrom".

8. Spying.

"Do not spy on other people's affairs that concern you not". (49:12)

9. Knowledge.

i) A learned person and an illiterate one cannot be at par: (39:9) "Say: Are those who know and those who do not know, equal to each other"

ii) Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! (12:76) "And above everyone endowed with knowledge is another endowed with more knowledge."

Nor say that my cup of knowledge is full and I do not want to know any more. Such mentality has been attributed to the non-believers. (2:88) "They say: our hearts do not need any outside information nor is there room in them for anything more to enter".

Not to speak of others, in this respect even the Nabie was asked to keep praying. (20:114) "O My sustainer! Advance me in knowledge."

10. Social relations.

When you meet each other, offer good wishes and blessings for safety. Thus it is said: (4:86) "One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy."

When you enter your own house or the house of somebody else, compliment the inmates. (24:61) "As has been said earlier (24:27) enter not houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure from the grace of the Almighty Allah."

11. Good behaviour.

i) Extend kind and good behaviour to your parents kinsfolk, orphans, neighbours, friends, travellers and those serving under you: (4:36)

The words in this verse do not mean slave men and women only but also include those serving under you.

ii) Do not expect a return for your good behaviour, not even thanks. Tell them: (76:9) "No reward do we desire from you, nor thanks". (because it has been prescribed by the Divine Law; and thus the question of thankfulness does not arise).

12. Co-operation (Mutual Assistance).

"Co-operate with one another in good and virtuous matters consistent with the Divine Laws and do not co-operate in evil and bad matters."(5:2)

13. Mutual Contacts.

"Do not behave bitterly when you meet each other". (31:18)

14. Promise (Commitments).

Always fulfil your promise (and commitments); (17:34) "Fulfil your commitments; remember! You will be questioned about them."

15. Visiting other people's homes.

Do not go to other people's home without permission. The Holy Quran has given detailed instructions in this respect: (24:27-29) "O you who believe! Enter not houses other than your own until you have sought permission and when you go in, extend your salutations to the inmates, wishing their safety and security. Observing these social etiquettes is best for you so that your society always manifests the finest. If you find no one in the house, enter not. In any case never enter until you have sought permission; if you are asked to go back, go back without feeling any displeasure. Keeping up such manners will keep improving your associations. Allah Almighty knows all that you do. There is, however, no restraint on you to enter houses not used for living, those which serve some (other) use for you (and if these are common godowns, enter not with bad intention). Always keep in mind that Allah Almighty has knowledge of what you reveal and what you conceal."

16. Etiquettes of assembly.

a) Observe assembly etiquettes while sitting in and leaving. (58:11) "O you who believe! These hypocrites when they come to your assemblies, sit close to each other for the sake of whispering together. Thus if you are asked to make room in the assemblies (spread out), do make room, (so that the hypocrites shall also have to spread out and you will not have to suspect that they are conspiring against you. This ought to be a routine in the assemblies). Thus Allah Almighty shall make way for broadmindedness amongst you. And when you are told to rise up, do so. (These are small matters but their effects are far-reaching; and if you obey these injunctions), Allah Almighty will raise those of you to suitable ranks (and degrees) who believe in such things wholeheartedly and are acquainted with the wisdom and purpose hidden in it. Remember! Allah's Law of Requital is well-acquainted with what you do."

b) When you are invited for a meal, do not go there before time and do not indulge in unnecessary talk, such things may cause inconvenience to the host: (33:53) "O you who believe! Do not go to the house of the Nabie, until he invites you to a meal (and then) not (so early) as to wait for its preparation; and when you have taken your meal, disperse without seeking familiar talk. Such behaviour causes annoyance to the Nabie: he will feel shy in asking you to depart, but Allah Almighty is not hesitant to tell you the right course."

Just imagine! The society in which the Quran was revealed to the Nabie, its level of civilisation was so low that they had to be taught etiquettes even in small matters of everyday occurrence. But after a few year's training by the Nabie they were in a position of bringing about improvement not only in the Roman and Persian civilisations but also taught ways of living to European nations.

17. Jealousy.

Do not be jealous of others. This attitude has been condemned, when it was said: (4:54) "They feel jealous of what Allah Almighty has bestowed on others out of His bounties."

18. Backbiting (Slandering).

(49:12) "Do not slander each other".

19. Nicknaming others.

Do not call others by nicknames, nor stigmatise them. (49:11)

"Do not defame each other; nor be sarcastic to each other; nor call each other by (offensive) nicknames. When after having professed Eemaan (belief) in Allah, you are determined to become the bearers of graceful manners, then why nickname each other"

20. Envy.

(4:54) "Do not envy mankind for what Allah Almighty has given them of His bounty."

21. Jesting.

Do not laugh at others: (49:11) "O you who believe! Let not one party among you laugh at others, may be they are better than those of your lot; nor let some women laugh at others, it may be that the latter are better than the former. Neither men nor women should do it."

22. Public exposure of others.

Unless you have been subjected to an excess, do not publicly expose others. (4:148) "Allah Almighty loveth not that evil should be made public, except when injustice has been done to somebody."

23. Mistrust.

Avoid suspicion and mistrust. (49:12)

"O you who believe! Avoid suspicion as far as possible; because some suspicion becomes sin."

When differences arise between you, some evil-mongers taking advantage of it, begin to create suspicion among you. Be careful about it. Always have a favourable opinion about others and avoid suspicion; some suspicions reach the degree of crime and sin.

24. Ridiculing of Divine System.

Deen (the Divine System) is a very important as well as sensitive matter. Those who do not take it seriously forsake their company: (4:140) "Friendly relations with the non-believers aside, Allah Almighty has ordained in the Book that when you hear the signs of Allah Almighty (verses of the Quran) held in defiance and ridicule you are not to sit in their company, unless they stop doing this and turn to a different subject. If you join them in such a congregation you would become the like of them, although there is nothing common between them and you."

Forsake the company of such people. (6:70) "Leave such people alone who, not to speak of the Divine System, do not give any importance to the Divine code of their own life which they have adopted and consider it as mere play and amusement."

25. Crooked reasoning.

Do not indulge in absurd reasoning. Present your case with clear arguments, reasons, wisdom and exhortation. (16:125) "Invite people to the way of your Sustainer with wisdom and exhortation; talk to them in an elegant manner, keeping before yourselves the aims and objects of the Divine Laws and of the moral values."

26. Anger (Rage).

Do not get into fits of extreme anger (3:133) "to control oneself when enraged" has been described by the Holy Quran as a virtue of the believers.

27. Forgiveness.

If anybody acts wrongfully in ignorance but regrets afterwards, if you think that if forgiven he shall mend himself, forgive him. Allah Almighty in most forgiving and merciful. (6:54)

28. Self-Correction (Mending one's ways).

a) You should try correcting others, but give preference to your own correction. The Jews were admonished:(2:44) "Do you enjoin right conduct on others and forget to practise it yourselves"

b) Your own correction includes correction of your own families as well. (66:6) "O you who believe! Save yourselves and your families from the fire (of hell)".

29. Do not bully people with your virtues.

Do not try to impress and bully people on account of self-proclaimed virtues.

Do not ascribe purity to yourselves. (53:32) "Do not keep calling yourself virtuous. He only knows best who it is who guards against evil."

Incompatibility of words and thought (something in the mind and another thing on the tongue), is the worst habit. The state of hypocrites is described as follows: (3:167) "They say with their mouths what is not in their hearts."

The Prohibited

1. The prohibited articles of food are:

a) Carrion;

b) Blood;

c) Flesh of swine; and

d) That which is dedicated to anyone other than Allah: (2:173) and (6:146): (5:3)(2:173)

"Lo! He has forbidden for you carrion, blood, the flesh of swine and that which has been dedicated to any other name besides that of Allah."

If at any time a situation arises in which no article of food is available and you are compelled to save your life, the prohibited articles of food are allowed to be taken, under the condition that you are really constrained to do so and do not intend to transgress the law or to satisfy your lust. Under such conditions of stress, the bad effects on your personality of eating prohibited articles of food shall be counteracted by your feelings of respect for the Laws of Allah Almighty and your personality shall continue to receive nourishment".

Such conditions of helplessness cannot be decided by law; the man concerned can only decide for himself. However, for a believer taking such a decision it is not difficult.

2 . The food of the people of the Book is admissible; it appears in Surah Al-Maaidah (5th Chapter of the Quran): (5:5)

(Have you noticed to what extent the Quranic laws on the 'permitted' and the 'prohibited' have brought about a pleasant revolution in human life Before this a multitude of restrictions were imposed by the man-made codes of the so called Sharia (the religious laws) which had strangulated human freedom. The Quranic laws, after laying down prohibition on certain articles of food, allowed all other agreeable articles for eating).

"The food of the "people of the Book" is also made lawful to you provided (it does not contain anything that has been prohibited for you) and they also partake of your eatables."

It is obvious that in accepting the eatables of the "people of the Book", the decisive factor will be that they do not contain anything which is forbidden by the Quran. From the latter part of the verse it ensues that its aim is to promote social intercourse. But those people of the Book who are not desirous of creating social intercourse with the Muslims, such contacts with them cannot be allowed.

3 . Killing an animal for hunting on land while in the sacred precincts (in the pilgrim's garb) is prohibited, but water game is permitted: (5:95-96)

"O you who believe! Kill not game while (in the sacred precincts of Ka'bah) in the pilgrim's garb [We have declared Ka'bah a place of peace and tranquillity (3:96)], as such exigency of Our surety not only provides such atmosphere to men entering these precincts, but to animals also. If any person intentionally kills an animal within its bounds, the atonement for this act is an offering brought to the Ka'bah, of a domestic animal, like the one he has killed; [so that it may be used as food by the needy (22:28)]. In order to decide as to which animal is equivalent to the one killed, it shall be adjudged by two just men of relevant knowledge among you, or its atonement is feeding the poor, the extent being equal in value of the animal killed; or fasting equivalent to the guilt, its measure has been given in (5:89) i.e. fasting for 3 days or the feeding of ten indigent people, so that he may taste the penalty of his violating the confines. This is ordained as from now, because Allah Almighty forgives what you have been doing in the past, but whosoever repeats the offence, will be punished because a law which can be violated without fear of punishment, it becomes a sermon. As such the Divine System while prescribing the punishment for law-breaking also possesses the strength for its enforcement."

Lawful to you is the pursuit of water game and its use for food, for your benefit and those who travel. This is applicable to water game, as well as to water animals thrown ashore or those left on the dry land after the water recedes. But forbidden is the pursuit of land game as long as you are in the sacred precincts or in the pilgrim's garb. Thus you guard the Divine Laws which is the purpose of your getting together in this centre from all sides.

4 . Eating the meat of such permitted animals on whom Allah's name has been invoked is allowed, but the meat of animals on whom Allah's name is not invoked is forbidden. Thus it is said: (6:118)

"So eat of (meats) on which Allah's name has been pronounced, if you believe in the Divine Laws."

After this it is said: (6:119)

"Why should you not eat of (meats) of the animals that are lawful for you on which Allah's Name has been pronounced, when He has explained to you in detail what is forbidden and of those too which are allowed to be taken under compulsion of necessity."

This is followed by: (6:121)

"Eat not of (meats) on which Allah's Name has not been pronounced. This is, no doubt, digression from the path ordained by Allah."

It is clear from the above commandments that:

i) Even from the lawful animals only those are allowed to be eaten on which Allah's Name has been pronounced.

ii) Those on which the name of other than Allah Almighty is pronounced, are prohibited; likewise those on which no name is pronounced.

5 . When Allah Almighty has defined lawful animals, the condition of their being (Tayyib) has also been added to it. (2:168).

(Tayyib) means things which are agreeable to your taste, sight and smell, or those which are good from a nutritional point of view. It is not necessary that a man must eat every lawful thing. Eating of lawful things is not prohibited, yet from amongst the lawful things eat only what you like; you are not forced to eat what you dislike. The things which you dislike do not become unlawful if disagreeable to your taste.

6 . As nobody has the right to declare 'lawful' what has been declared 'unlawful', similarly none has the right to declare unlawful that which has been legitimate. The Holy Quran has clarified this point at several places. Thus it is said in Surah Al-Maaidah (5th Chapter of the Quran): (5:87-88)

"Make not unlawful the pleasant things which Allah Almighty has made legitimate for you and commit no excesses in violating the limits imposed on you __ exuberance as well as diminution, both are equally harmful."

The right way is that you remain within the limits laid down by the Quran and benefit from the good things of life; and as such whatever Allah Almighty has provided for you as means of sustenance, eat it in a lawful and agreeable manner and thus obey the laws of Allah Almighty in Whom you have professed Eemaan.

It is said in Surah 'Yunus' (10th Chapter of the Quran): (10:59)

"Say: See what Allah Almighty has sent down for you of sustenance, then you make (a part) of it unlawful and (a part) lawful. Say: Has Allah Almighty commanded you or do you forge a lie against Allah"

In Surah 'An-Nahl' (6th Chapter of the Quran) it is said: (16:116)

"And say not any fake things that your tongues may put forth and start declaring at random: this is lawful and this is forbidden, so as to ascribe false things to Allah. For they who ascribe false things to Allah Almighty will never prosper."

In Surah Al-A'raaf it has been forcefully proclaimed: (7:32)

"Say: who dares forbidding the adornments (gifts) of life which Allah Almighty has produced for His devotees, and the things, clean and pleasant (which He has provided) for sustenance"

Those who do so, make themselves partners unto Allah; nobody can be given this authority. Say: whatever was intended to be unlawful, Allah Almighty has explicitly explained in His Book, other than those, everything is legitimate and nobody has the right to forbid any of them.

As explained earlier, if anything out of the lawful foods is not agreeable to somebody's taste, he may not take it; but that does not mean that it has become unlawful for him. For example, if Islamic Government orders a restraint on the consumption of certain articles of food in response to exigencies of a time, they do not become unlawful. That shall be called a temporary restraint.

But those who are great in ranks, their difficulties are also great; the Rasool was ordained not to put even a temporary restraint upon himself. When on a certain occasion he had done so, he was told: (66:1-2)

"O Nabi! Why did you hold to be forbidden that which Allah Almighty has made lawful to you, just for the sake of pleasing your consorts"

This is an admonition to you, so that no diminution takes place in the means of sustenance and protection for you and also because the effects of your deeds do not remain confined to your person; in as much as if you leave a certain article of food on account of your dislike, your followers may think that it is a bad thing in reality. That is why you should be careful.

If you have sworn not to take a particular thing there is no harm, because Allah Almighty has allowed dissolution of such oaths against atonement (2:25; 5:89). Allah Almighty is your Protector; He has provided such facilities in His Laws so that one could easily get absolved, of the consequences of his 'slips' or omissions, He knows the weaknesses of human nature and as such has based His Laws on wisdom.

It was so ordained because the Rasoole had forbidden a certain thing upon himself for personal reasons but, there was a possibility of his followers accepting that thing as unlawful. Thus as a precautionary measure, the Rasoole was prevented from such acts. Such a thing had already happened when Jacob the Messenger of Allah Almighty had forbidden something for himself and the Israelites made it unlawful for themselves.

It is apparent from the foregoing that the issue of lawful and unlawful is of such a great importance that, leaving aside the question of holding unlawful a thing declared as lawful by Allah, even to create such circumstances under which it may be taken as unlawful, is not allowed. It was not allowed even to the Rasoole himself. To declare a certain thing as unlawful means a restraint on human freedom. It is obvious that according to the basic teachings of the Quran, none except Allah Almighty holds this right.

The state of extreme helplessness.

[A state of hunger wherein a person fears death on account of the non-availability of permitted (lawful) items of food].

To clarify one particular point at this juncture is extremely important. After giving a list of the forbidden (unlawful) articles of food, it has been said in the Holy Quran that one can partake anything out of them proportionate to one's need, and under the state of extreme helplessness. This means that if circumstances are such that a person is approaching death on account of hunger and a lawful article of food is not available, then in order to save his life, an unlawful thing can be partaken proportion in to his need. This is the only exception the Quran has allowed to take an unlawful article of food. The Quran does not recognise such a state of helplessness in any other aspect of life. But if one adopts a principle that any unlawful thing can be held lawful according to need or any forbidden act can be regarded as legitimate under certain needs, the differentiation between "lawful and unlawful" or between "forbidden and permitted" comes to an end.

Intoxicants (Psychoactive Substances).

A). Intoxicants are not included in the category of food, and as such they are not included in the list of 'unlawful' things. Their use however, has been very strongly condemned because the addiction to the drugs cannot be eradicated in a day or so. The proclamations in this regard were gradual. At the beginning it was said: (4:43)

"O you who believe! Approach not prayers with a mind befogged (in a state of intoxication) until you can understand all what you say". One ought to be vigilant and attentive during prayers.

After this it was said: (2:219)

"They ask thee (O Rasool) concerning intoxicants (psychoactive substances) and gambling. Say: In them is a great sin and some profit for man: but their sin far outweighs their gains."

And in the end it is said: (5:90-91)

"O you who believe! Intoxicants and gambling (easy money) dedication to stones, and (divination by) arrows are an abomination of Satan. It causes disintegration of society and the human qualities of intellect and the vision gets afflicted (suppressed) (10:100). Thus eschew such abominations so that you may prosper."

If in order to satisfy your baser passions, you get habituated to intoxicants and gambling, these things, in addition to your personal debility, shall create mutual enmity and rancour and shall put in obstacles in your subservience to Divine Laws and in the establishment of the system of 'Salaat'. Will you not then refrain from these things after such a clear warning.

After this last proclamation by the Holy Quran, intoxicants became prohibited.

From this stage by stage methodology of proclamations a principle is deducted that the enforcement of laws shall be carried out according to the existing circumstances of the society and this also includes the prevailing mental and psychological condition of the individuals.

B). The word 'Khamr' (psychoactive substance) includes all those psychoactive substances that put a person in an altered state of mind (which put a lid on the human intellect); commonly it is used for wine, but other intoxicants may also be included in it. In the code of laws prescribed for the state, the word 'intoxicants' shall have to be clearly defined so as to give it a legal form