Jump to content

Draft:Qur'an 5:3

Add links
From wikishia
Qur'an 5:3
Verse's Information
Suraal-Ma'ida (Qur'an 5)
Verse3
Juz'6
Content Information
Cause of
Revelation		Proclaiming the succession of Imam Ali (a)
TopicDoctrinal • Jurisprudential
AboutImamate • Event of Ghadir • haram foods • Prohibition of Gambling


Qur'an 5:3 contains the Verse of Ikmal and states the prohibition of certain foods and gambling. Shi'a sources, based on many Shi'a and Sunni traditions, believe that the Verse of Ikmal was revealed on the Day of Ghadir and accordingly maintain that the occasion of revelation of this verse is related to the Imamate and succession of Imam Ali (a). al-'Allama al-Tabataba'i has expressed four possibilities as to why the Verse of Ikmal is placed in the middle of the third verse of Sura al-Ma'ida; however, he considered none of them to contradict the fact that this part of the verse is a separate sentence.

The beginning and end parts of the verse concern certain forbidden foods, such as various types of carrion, blood, the flesh of swine, and the flesh of an animal slaughtered for other than God. Shi'a jurists have considered this verse among the proofs for the prohibition of consuming blood, the flesh of swine, and the flesh of an unslaughtered animal. Furthermore, they maintain that wearing the skin of carrion invalidates the prayer. Another deduction by jurists from the third verse of Sura al-Ma'ida is that eating forbidden meats in a state of necessity is permissible.

In addition to these issues, the prohibition of gambling has also been deduced from this verse. According to the deduction of some Shi'a jurists, all types of gambling are haram, and this prohibition is not limited to gambling over meat.

Statement of the Verse

The text of Qur'an 5:3 includes two parts: one addresses the Verse of Ikmal and the other prohibits the consumption of certain foods.[1] Shi'as consider the Verse of Ikmal to be related to the succession of Imam Ali (a) after the Prophet (s).[2]

Qur'an 5:3 prohibits eating carrion, blood, and swine, and subsequently, this ruling includes cases such as an animal strangled, an animal killed by a blow, an animal fallen from a height, an animal gored by another animal's horn, the remains of predators, and an animal slaughtered for other than God.[3]

The verse also makes haram the consumption of the meat of sacrifices performed during the Age of Ignorance for the stones around the Ka'ba.[4] Shi'a jurists have deduced from this verse that eating the meat of an animal not slaughtered according to Sharia is haram,[5] and wearing its skin invalidates the prayer.[6] Besides these issues, the prohibition of gambling has also been deduced from this verse.[7]

Text and Translation

Ayat al-Ikmal

Main article: Ayat al-Ikmal

The segment "Today I have perfected your religion for you..." in the third verse of Sura al-Ma'ida is called the Verse of Ikmal.[8] Sunni commentators have mentioned various occasions of revelation for this verse;[9] however, Shi'as, based on traditions narrated in Shi'a and Sunni sources, maintain that the Verse of Ikmal was revealed during the Event of Ghadir and have stated that the occasion of revelation of the Verse of Ikmal concerns the succession of Imam Ali (a) after the Prophet (s).[10]

Why the Verse of Ikmal is in the Middle of the Verse

al-'Allama al-Tabataba'i believes there are four possibilities as to why the Verse of Ikmal was placed in the middle of the third verse of Sura al-Ma'ida:

  • This part was located in the middle of the verse at the very time of revelation.
  • The Prophet (s) ordered the scribes of revelation to place it there.
  • The revelation of these three parts was not consecutive and occurred at different times.
  • The scribes of revelation placed it there without the Prophet's (s) order.[11]

In the view of al-'Allama, none of these possibilities impairs the fact that this part of the verse is a parenthetical sentence; because both the context of the verse shows this issue and the traditions that exist regarding the occasion of revelation of this part of the verse.[12]

Prohibition of Foods in the View of Jurists

Jurists have deduced from Qur'an 5:3 that eating the meat of an animal that has not been slaughtered according to Sharia is haram.[13] Furthermore, according to the report of Fadil Jawad, some jurists have argued from this verse for the prohibition of eating the meat of unslaughtered birds and aquatic animals.[14] Also, based on this verse, it has been argued that the sale of meat from carrion and impure blood is haram.[15] The prohibition of consuming blood[16] and eating pork[17] are other cases argued based on this verse.

Sayyid Abu l-Qasim Khoei (d. 1371 SH), one of the Shi'a Grand Ayatollahs, based on this verse and some traditions, considered wearing the skin of an unslaughtered animal during prayer as a cause for the invalidation of the prayer.[18] Also, jurists have argued based on the final part of this verse (faman iḍṭurra fī makhmaṣatin...) that if someone is in a state of necessity, there is no problem in consuming the items listed as haram in this verse.[19]

Gambling in the Age of Ignorance

Regarding the part "and that you should divide by raffling with arrows. That is transgression" from Qur'an 5:3, two meanings have been mentioned:

  • One in the sense that the Arabs used to perform a type of lottery with arrows for doing or not doing some of their tasks, which was called "azlām".[20]
  • The second meaning mentioned for it is a type of gambling, in such a way that the Arabs of the Age of Ignorance would put a price on an animal and divide it into ten parts and gamble so that seven of those ten would win and the price of the animal would be the responsibility of the individual or individuals who lost.[21]

In the view of Ja'far Subhani, a Shi'a jurist and theologian, this part of the verse clearly states that all types of gambling are haram, and this prohibition is not limited to gambling over meat.[22]

Notes

  1. ↑ Ṭabāṭabāʾī, al-Mīzān, 1352 SH, vol. 5, p. 164.
  2. ↑ Amīnī, al-Ghadīr, 1416 AH, vol. 1, pp. 447-456; Kuhsārī, Bar karānih-yi nūr, 1386 SH, p. 99.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, 1352 SH, vol. 5, pp. 164-165; Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 3, p. 243; Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 161.
  4. ↑ Ṭabrisī, Jawāmiʿ al-jāmiʿ, 1412 AH, vol. 1, p. 311.
  5. ↑ Fāḍil Jawād, Masālik al-afhām, 1365 SH, vol. 1, p. 179.
  6. ↑ Khoei, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 12, p. 151.
  7. ↑ Subḥānī, Rasāʾil-i fiqhiyya, 1429 AH, vol. 7, p. 345.
  8. ↑ Maʿrifat, al-Tamhīd, vol. 1, p. 129.
  9. ↑ Maʿārif, Mabāḥithī dar tārīkh wa ʿulūm-i Qurʾānī, 1383 SH, p. 329.
  10. ↑ Amīnī, al-Ghadīr, 1416 AH, vol. 1, pp. 447-456; Kuhsārī, Bar karānih-yi nūr, 1386 SH, p. 99; ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, p. 293; Makārim Shīrāzī, Tafsīr-i Nimūna, 1374 SH, vol. 4, p. 263.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1352 SH, vol. 5, p. 167.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1352 SH, vol. 5, pp. 167-168.
  13. ↑ Fāḍil Jawād, Masālik al-afhām, 1365 SH, vol. 1, p. 179.
  14. ↑ Fāḍil Jawād, Masālik al-afhām, 1365 SH, vol. 1, p. 179.
  15. ↑ Ṭabāṭabāʾī, Manāhil, p. 274.
  16. ↑ Rūḥānī, Fiqh al-Ṣādiq, 1435 AH, vol. 36, p. 377.
  17. ↑ Makārim Shīrāzī, Mawsūʿat al-fiqh al-Islāmī al-muqāran, 1390 SH, vol. 1, p. 385.
  18. ↑ Khoei, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 12, p. 151.
  19. ↑ Mūsawī Ardabīlī, Fiqh al-ḥudūd wa l-taʿzīrāt, 1427 AH, vol. 1, p. 174.
  20. ↑ Anṣārī, al-Mawsūʿat al-fiqhiyyat al-muyassara, 1420 AH, vol. 3 p. 56.
  21. ↑ Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 161; Al-Shaykh al-Ṣadūq, al-Khiṣāl, 1416 AH, vol. 2, p. 451.
  22. ↑ Subḥānī, Rasāʾil-i fiqhiyya, 1429 AH, vol. 7, p. 345.

References

  • Anṣārī, Murtaḍā, al-Mawsūʿat al-fiqhiyyat al-muyassara, Qom, Majmaʿ al-Fikr al-Islāmī, 1420 AH.
  • Khoei, Sayyid Abū al-Qāsim, Mawsūʿat al-Imām al-Khūʾī, Qom, Muʾassisat Iḥyāʾ Āthār al-Imām al-Khūʾī, 1418 AH/1998 CE.
  • Rūḥānī, Sayyid Muḥammad Ṣādiq, et al., Fiqh al-Ṣādiq, Qom, Āyin-i Dānish, 1435 AH/2014 CE.
  • Subḥānī Tabrīzī, Jaʿfar, Rasāʾil-i fiqhiyya, Qom, Muʾassisat al-Imām al-Ṣādiq (a), 1429 AH.
  • Al-Shaykh al-Ṣadūq, Muḥammad b. ʿAlī, al-Khiṣāl, Qom, Society of Seminary Teachers. Islamic Publishing Institute, 1416 AH.
  • Ṭabāṭabāʾī Mujāhid, Sayyid Muḥammad, Kitāb al-Manāhil, Qom, al-Al-Bayt (a) Institute, first edition, n.d.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qurʾān, Beirut, al-Aʿlamī Foundation for Publications, 1352 SH/1393 AH.
  • Ṭabrisī, Faḍl b. Ḥasan, Tafsīr Jawāmiʿ al-jāmiʿ, Qom, Management Center of the Qom Seminary, 1412 AH.
  • Ṭabrisī, Faḍl b. Ḥasan, Majmaʿ al-bayān, Beirut, Dār al-Maʿrifa, 1408 AH.
  • Fāḍil Jawād, Jawād b. Saʿīd, Masālik al-afhām ilā āyāt al-aḥkām, Tehran, Mortazavi, 1365 SH.
  • Qummī, ʿAlī b. Ibrāhīm, Tafsīr al-Qummī, Qom, Dār al-Kitāb, 1404 AH.
  • Kuhsārī, Riḍā, Bar karānih-yi nūr, Qom, Ma'arif Publishing Office, 1386 SH.
  • Maʿārif, Majīd, Mabāḥithī dar tārīkh wa ʿulūm-i Qurʾānī, Tehran, Naba' Institute, 1383 SH.
  • Maʿrifat, Muḥammad Hādī, al-Tamhīd, Qom, Society of Seminary Teachers, Islamic Publishing Institute, n.d.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i Nimūna, Tehran, Dār al-Kutub al-Islāmiyya, 1374 SH.
  • Makārim Shīrāzī, Nāṣir, Mawsūʿat al-fiqh al-Islāmī al-muqāran, Qom, Imam Ali b. Abi Talib (a) Publishing House, 1390 SH/1432 AH.
  • Mūsawī Ardabīlī, Sayyid ʿAbd al-Karīm, Fiqh al-ḥudūd wa l-taʿzīrāt, Qom, Mufid University, Publishing Institute, 1427 AH.
  • ʿAyyāshī, Muḥammad b. Masʿūd, Tafsīr al-ʿAyyāshī, Tehran, al-Matba'at al-Ilmiyya, 1380 AH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Draft:Qur%27an_5:3&oldid=207404"