The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Eight
By Muhammad Yunus, New Age Islam
(Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009)
9 February 2025
Section-7 On Personal Clothing And Modesty
80. The Cloak Of Taqwa Is Better Than Any Other Cloak.
The Qur’an says:
• “Children of Adam! We have sent you clothing to cover your nakedness, and for (your) beauty, but the cloak of heedfulness (Taqwa) is the best. This is among the signs of Allah, that they may remember” (7:26).
This illustrates that the Qur’an’s singular emphasis is on moral uprightness (Taqwa) and not what a person wears to cover his/her nakedness or for beauty. As noted in 20/21 above, the Qur’an conflates this word with a broad shade of notions such as preserving oneself against all immoral deeds and unlawful temptations, being pious and virtuous and Allah conscious or heedful of Allah. It thus follows that spiritual integrity and a strong sense of morality, derived from a deep consciousness of Allah, are far more valuable than any material wealth or physical adornment. The metaphor of a cloak implies that Taqwa is something that one can "wear" or embody, providing protection and dignity in a way that surpasses any physical garment.
81. Guidelines On Modesty In Mixed Gender Environments
In the era of revelation, people lived in tents and shared common dwelling space, which were mostly without partitions and did not permit gender segregation. As this was conducive to rouse sexual feelings, the Qur’an laid down basic guidelines in the passage 24:30/31 to enable people to curb sexual impulses. Though a long and somewhat cryptic passage, it is however clear and intelligible:
• “Tell believing men to restrain their glances and guard their private parts (Furujah)*. This is (conducive) to their purity. Indeed, Allah is Informed of whatever they contrive (in their minds) (24:30). And tell believing women to restrain their glances and guard their private parts (Furujah)*, and not to expose their charms (Zinat) except what is (normally) apparent of it, and to draw their shawls (Khimar) over their bosoms, and not to expose their charms (Zinat) except (in the presence of) their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those under their lawful trust, or the male attendants not having any (sexual) desire, or children not yet conscious of women’s sexuality; nor let them stamp their feet provocatively to draw attention to their hidden charms (Zinat). And turn to Allah together, you believers, that you may succeed” (24:31).
In essence, the passage asks both believing men and women to avert their glances from what may be alluring to them of the opposite sex and to cover their private parts (Furujah). It specifically asks womenfolk to draw their head veils (Khimar - they normally wore as protection against sun and dust) over their bosoms rather than flinging them behind their heads and keeping the bosom bare as was customary among the common Arabs. However, it allows casual exposure of Zinat or personal charms’ in the presence of specific relationships within the family structure. It also forbids women from adopting any provocative gait to attract of the attention of the opposite sex.
There is no instruction to cover the head, ear or chin as became fashionable in the early centuries of Islam – a fashion borrowed from the rich Byzantium as Islam entered their land and interacted with their culture.
82. The Qur’an Makes Concession For Elderly Women
• “(As for) the elderly women who sit around and do not look forward to marriage, there is no blame on them in taking off their garments (provided they do so) without showing off their personal charms (Zinat), but modesty is better for them. (Remember,) Allah is All-Knowing and Aware” (24:60).
In historical context, common people in most parts of the world barely had any extra clothing apart from what they wore, and used community washing and bathing facilities in a modest way. The verse relents towards the elderly women who may be instinctively less conscious of their sexuality, that they may go about their daily chores without being blamed for showing off their personal charms (Zinat or sexual charms).
83. Dressing Guideline For The Prophet's Household And Other Believing Women
The Prophet was asked to tell the womenfolk in his household and other believing women to pull their cloaks around themselves for others to recognize them without causing them any annoyance (33:59).
• “O Prophet, tell your wives and your daughters and the womenfolk of believers that they should draw their cloaks over themselves: this may be more appropriate as they may be recognized (in public), but not annoyed . (Remember,) Allah is Most Forgiving and Merciful” (33:59).
As Muhammad Asad comments, the specific time bound reference to the Prophet’s wives and daughters, and the deliberate vagueness of the instruction, by not specifying what part of the body to be covered, make it clear that the verse carries a general moral guideline as is reinforced by the concluding Allah’s attributes of Mercy and Forgiveness.
Section-8 Dietary Guidelines
84. The Qur’an’s Dietary Relaxations
In pre-Islamic Arabia, many edible things were either reserved for men or prohibited as food by prevalent taboos. Qur'an revokes these restrictions (6:145, 10:59).
• “Say (Muhammad to your people): ‘In all that has been revealed to me, I do not find anything forbidden to eat, if one wants to eat (something), unless it be carrion, free-flowing blood, pork—for that is indeed impure (rijz) —or a sinful offering dedicated to anyone other than Allah. But if anyone is compelled (by necessity), without wanting to, or exceeding limits, then indeed your Lord is Most Forgiving and Merciful’” (6:145).
• Say, “Did you consider what Allah sent down to you of provision, and yet you’ve made some of it lawful and some of it unlawful?” Ask, “Does Allah give you permission, or are you inventing lies about Allah?” (10:59)
In the context of the revelation, the converts needed a clear guidance on the allowable and forbidden in food The Qur’an responds to this as follows to avoid any misplaced restriction on the lawful foods:
• “They ask you (O Muhammad,) what is lawful for them (as food). Say: ‘Lawful for you are (all) good things. As for those hunting animals, which you have trained by teaching them something of what Allah has taught you - eat what they catch for you, and mention the name of Allah over it. Heed Allah, for Allah is swift in reckoning’” (5:4).
• “All water-game and its (other) eatables (collected dead or alive) are lawful provisions for you as well as for the travelers, but land game is forbidden to you when you are in the state of pilgrimage. Heed Allah, to whom you shall be summoned” (5:96).
Since the Qur’an was obviously aware of the spread of Islam across different geographical belts and cultures, it issued a broad guideline to enable new converts with divergent food habits to continue their dietary regimes except for the express prohibitions as reviewed below.
85. The Qur’an’s Express Dietary Restrictions
• “He has forbidden you carrion, blood, and swine’s flesh, and that which has been consecrated to anyone other than Allah. But if anyone is compelled, without willful disobedience, or exceeding limits - (there is) no sin upon him. Indeed! Allah is Most Forgiving and Merciful” (2:173).
The message is repeated in the verse 5:3, with slight addition (shown in underline)
• “Forbidden to you (for food) are carrion, blood, swine’s flesh, and that which has been consecrated to anyone other than Allah, and that (which has been killed) by strangling, or by a violent blow, or by a headlong fall or by being gored to death; or that which has been (partly) eaten by a wild animal - unless you (are able to) slaughter it; and that which is slaughtered before an idol, or divided up by drawing lots. (All) that is immoral. …. But if anyone is compelled by hunger, without deliberately sinning, Allah is indeed Most Forgiving and Merciful” (5:3).
As the underlined eating habit was specific to the context of the revelation and has long gone into antiquity, we are not taxing the readers with its further explanation.
86. Intoxicants and Gambling.
"Intoxicants"(khamr) refer broadly to substances that impair judgment, while "gambling" (Mysar) encompasses games of chance. Both intoxicants and gambling have been deeply ingrained in human societies since ancient times.
The Qur’an recognizes that ‘there is grave sin as well as some benefits for people in both of them; but adds that their sin is greater than their benefit;’ (2:219).
Intoxicating liquors are obtained by fermenting fruit juices, while games of chance can be played in various ways, such as randomly picking a marked arrow, dice, or a numbered card. These activities often caused rifts and bitterness between people; the loser could harbour resentment, and disputes could turn violent, disrupting societal harmony. Additionally, gambling and drinking could lead to addiction, enabling producers and traders to exploit those dependent on these habits.
Recognizing the deep social roots of these practices, the Qur’an adopts a phased approach to mitigate their harms through successive pronouncements
• “You who believe, do not approach prayer while you are intoxicated* (Sukara) until you know what you say…” (4:43).
• “wine (khamr) and gambling (Mysar), idols and raffles are defilements from the work of Satan, so abstain from them that you may succeed (5:90). Satan desires to create enmity and hatred among you with intoxicants (khamr) and gambling (Mysar), and keeps you from the remembrance of Allah, and from prayer. So, will you not abstain” (5:91)?
Reverting to the verse 2:219, the Qur’an acknowledges that ‘there are some benefits for people in both of them (2:219 above). Thus, wines growing in the wild as creepers in many regions of the world are consumed as edible food. Even otherwise, since ancient times, wine has been used as a food recipe or supplement in most major civilizations of the world.
Likewise, in today’s context ‘Gambling’ has taken many forms, including casino games, sports betting, raffle draws or lotteries for public work or entertainment with minimal or notional stakes.
However, one must draw the ethical line between responsible fundraising and exploitative gambling and consider the grave risk of addiction that can lead to greater social harm.
All said, while wine is enjoyed in moderation in various cultures worldwide, the Qur’an advises Muslims – albeit interrogatively to avoid it due to the risk of addiction and its impact on social harmony and personal judgment.
87. Good Deeds And Taqwa Are Of Supreme Significance Compared To Dietary Habits
The verse 5:93 belonging to the last revealed Sura of the Qur'an especially emphasizes on good deeds and moral uprightness (Taqwa), by pronouncing each of these precepts thrice (underlined below):
• “Those who believe and do good deeds shall not be blamed for what they may eat (or drink) (Fima Ta‘Imu,) so long as they observe Taqwa and believe, and do good deeds; so long as they observe Taqwa and believe; so long as they observe Taqwa and do good (Remember,) Allah loves the doers of good” (5:93).
The phrase Fima Ta‘Imu (rendered in bold) carries a seeming liberty on what ‘one may eat and drink,’ or, literally what one ‘may have eaten and drank,’ so long as he does good deeds and practices Taqwa. This verse would appear to remind those believers who may be painstakingly complying with Qur’anic dietary precepts that they will be judged primarily on the basis of their deeds and moral uprightness (Taqwa), rather than by what they eat or drink.
This interpretation aligns well with the broader message of the Qur'an, which consistently emphasizes the importance of Allah consciousness, moral character and righteous actions. It suggests that adherence to dietary tenets alone is not sufficient for righteousness or attaining taqwa; rather, one's deeds and moral conduct are the true measures of piety and devotion.
88. All Good Things Are Lawful If Obtained Lawfully And Consumed In Moderation.
The Qur’an says:
• “You who believe, do not forbid the good things (taiyibat) Allah has made lawful for you, but do not exceed limits. Indeed! Allah does not love those who exceed limits” (5:87).
• “Avail (Kulu) of what Allah has provided for you, all that is lawful (halal) and good (Tayyiba) and heed Allah if you believe in Him” (5:88).
• “Avail of what Allah has provided for you, all that is lawful (halal) and good (Tayyiba) and give thanks for His bounty, if it is indeed Him that you worship” (16:114).
In sum, the Qur’anic passage 5:87-93 must be read as a whole in conjunction with the verses 2:219, 16:114 to elucidate its message concerning intoxicants and gambling. Reading its verses in isolation can block any fresh insight into the Qur’anic message and restrict the latter to its medieval/ traditional reading.
It is notable that grapes also grow wild in nature They can be found in various regions, particularly in temperate and subtropical areas. They have been historically important in many cultures, both as a food source and for medicinal purposes. Can we declare the wild grapes ‘haram’ Is it not provided by Allah for the people who live in the regions where the grapes grow in nature. Can pooling fund by way of a lottery – with very limited financial risk be prohibited if it is sponsored by a government or social welfare organization to build a hospitable. We don’t want to give any speculative or generic answer except to warn people to draw a clear line between Qur’anic emphasis on taqwa (5:93) and man’s propensity to commit excesses. The clear line between permissible enjoyment and potential excesses remains central to the Qur’anic guidance.
89. Food Of The ‘People Of Scripture’ Is Allowable
Towards the concluding phase of revelation, the Qur’an declares:
• “This day (all) good things are made lawful for you. The food of those to whom Scripture was given is lawful for you, and your food is lawful for them; and so are chaste believing women (Mu’minat), and chaste women from among those (who have been) given the Scripture …” (5:5).
The food of those who are given the Scripture obviously refer to those food items that involve slaughtering animals. Those that do not require any slaughtering like milk and produce of plant origin are the sacred produce of nature and consumed as found in nature. Conceivably the underlined explicit permission is to accommodate interfaith marriage as permitted by the Qur’an (5:5) that could entail sharing of dining space, utensils and even cooked food with the Christians and Jews. It is worth noting that the Biblical teaching also prohibits swine’s flesh, blood, and dead animal as food, and requires slaughtering of cattle invoking the name of Allah. Therefore, there is no anomaly or compromise in allowing the Muslims their food.
Also Read (Previous Parts):
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Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.
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