A cikin mahallin shari'a, halal da haram, da kuma tsara al'ummar Musulmi a Madina, tare da tsarkake ta daga duk wata alamar al'adun zamanin jahiliyya, ana bayar da hukunci bayyananne kuma tabbatacce kan abubuwan maye da caca, tare da ayyukan shirka da Allah (SWT).
It is within the context of legislation, permissibility and prohibition, as well as the moulding of the Muslim community in Madinah, purging it from all remaining traces of past tradition of the dark days, that a clear and decisive verdict is given on intoxicating drinks and gambling, coupled with practices of associating partners with God.
Ya ku masu bada gaskiya, giya da caca, da bautar gumaka, da kibiyoyin duba, duk abin ƙyama ne daga aikin Shaiɗan. Saboda haka ku nisance su domin ku samu rabauta. Shaiɗan yana nufin kawai ya jawo gaba da ƙiyayya a tsakaninku ta hanyar giya da caca, ya kuma karkatar da ku daga ambaton Allah da daga salla. Shin, ba za ku hana kanku ba?
(Ayoyi 90-91)
Believers, intoxicants, games of chance, idolatrous practices and divining arrows are abominations devised by Satan. Therefore, turn away from them so that you may be successful. Satan seeks only to stir up enmity and hatred among you by means of intoxicants and games of chance, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist? (Verses 90-1)
Shan sha, caca da gumaka da kibiyoyin duba sune muhimman abubuwa a Larabawan kafin Musulunci. Suna da alaka sosai a aikace da al'ada. Larabawa sun kasance suna sha har zuwa wuce gona da iri. Suna ganin cewa shan giya yana ba mutane daraja. Sau da yawa suna ambatar shan giya a cikin wakokinsu a matsayin abin alfahari ko abin yabon wasu da shi. A taruka na zamantakewa, ana hada shan giya da yanka dabbobi, wadanda ake dafawa nan take domin ciyar da wadanda suka halarci wadannan zaman shan giya, da wadanda ke zuba giya, da wadanda ke zuwa irin wadannan taruka. Ana yanka dabbobin a gindin gumakan, sannan a feka jinin hadayarsu a kansu. A irin wadannan taruka, ana yin duban kibiyoyi domin tantance yadda za a raba naman hadayar.
Drinking, gambling, idols and divining arrows were important aspects of pre- Islamic Arabia. They were closely related in both practice and tradition. The Arabs used to drink to the point of extravagance. They considered that drinking afforded people distinction. They often mention drinking in their poetry as a practice to be proud of or to praise others with. In social gatherings, drinking was coupled with the slaughter of animals which were immediately cooked to provide food to those who took part in these drinking bouts, those who served wine and those who frequented such gatherings. The animals were slaughtered at the feet of idols which were sprayed with the blood of their sacrifice. In such social events, the act of divining arrows was practised in order to determine the sharing out of the sacrificial meat.
Kowane mutum rabonsa yana ƙayyadewa ne ta kibiyarsa, inda kibiyar da ta fi tsayi ke samun rabo mafi girma, kuma wadda ta fi ƙasa ba ta samun komai, koda kuwa ita ce kibiyar mutumin da ya bayar da dabbar da za a yanka. Wannan yana ba mu fahimta game da yadda al'adu suka haɗu da tunanin jahiliyya.
Everyone’s share was determined by his arrow, with the highest arrow giving the largest share, and the lowest giving no share whatsoever, even though it might have been the arrow of the person who provided the animal for slaughter. This gives us an idea of how traditions were intertwined with ignorant ideological concepts.
Musulunci bai yi wa irin waɗannan al'adu gyara ba tun farko, domin an gina su ne bisa kuskuren imani. Yunƙurin gyara su a saman kawai kafin a kafa ingantaccen tushen imani zai zama ɓata lokaci, kuma tsarin Allah ba zai taɓa yarda da haka ba. Musulunci yana farawa da gyara ta hanyar amsa babbar tambaya ga kowane ɗan Adam, wato imani. Yana kawar da tushen tunanin jahiliyya tun daga ginshiƙansa, domin ya kafa ra'ayin Musulunci, wanda ya dace gaba ɗaya da yanayin ɗan Adam. Yana bayyana wa mutane yadda ra'ayoyinsu game da Allah suke cike da kuskure, kuma yana shiryar da su don su gane Ubangijinsu na gaskiya, Mahaliccinsu. Da zarar sun san Shi, sai su fara saurara da matuƙar kulawa don gano abin da ke faranta wa Ubangijinsu rai da abin da ke ɓata masa rai. Kafin haka, ba su shirya ko saurara ko biyayya ga wani umarni ko doka ba. Ba su shirya barin al'adunsu na jahilci ba, duk sau nawa aka gargaɗe su a kansu. Mabuɗin yanayin ɗan Adam shi ne imani. Idan ba a yi amfani da mabuɗin da ya dace ba, babu wani abu na ɗabi'a ko gyaran al'umma da zai yi tushe a cikin yanayin ɗan Adam. Don haka, yanayin ya kasance a rufe, ba a haskaka shi ba, kuma ba a iya fahimtarsa ba.
Islam did not address such traditions at the start, because they are based on mistaken beliefs. To try to reform them at the surface level before establishing the right foundation of faith was bound to be a wasted effort, and this a Divine system would not even consider. Islam begins its reform with the paramount question for every human being, namely, faith. It uproots the very basic ideological concepts of ignorance in order to put in place the Islamic concept, which is in complete harmony with human nature. It explains to people how grossly mistaken their concepts of God are and guides them to recognise their true Lord and Creator. Once they know Him, they begin to listen with great attention in order to find out what pleases and displeases their Lord. Prior to this they are not even ready to listen or obey an order or commandment. They are not prepared to abandon their ignorant practices no matter how often they are advised against them. The key to human nature is that of faith. Unless the right key is used, nothing of morality or social reform will take root in human nature. Thus, it remains closed, unenlightened, and unfathomable.
Hanyar gyara ta Musulunci ba ta fara ne da gyara karkacewa da munanan ayyukan zamanin duhu ba, wato Jāhiliyyah. Ta fara ne da batun imani, tana farawa da shelar cewa babu wani abin bautawa face Allah. Ta dauki kimanin shekara 13
The Islamic method of reform did not start with correcting the deviations and abominations of the dark ages, or Jāhiliyyah. It addressed the question of faith, beginning with the declaration that there is no deity save God. It took around 13
shekaru da yawa don kafa wannan ra'ayi na tauhidin Allah, tare da duk abin da ya ƙunsa, a zukatan Musulmi na farko. A wannan lokaci, manufar kawai ita ce kafa shi, domin mutane su san Ubangijinsu kuma su mika kansu ga ikonsa. Idan imani ya tabbata a zukatansu, suka fahimci cewa ba za su iya zaɓar wani abu ba face abin da Allah ya zaɓa musu, sai a fara bayanin hakkokinsu, ciki har da ibada. Wannan kuma aka haɗa shi da aikin kawar da alamomin jahiliyya na zamantakewa, tattalin arziki, ɗabi'a da halaye. Hakan ya fara a zahiri a lokacin da za a iya bin umarnin Allah ba tare da shakka ba, saboda mutane sun fahimci cewa Allah ba zai umarce su face abin da yake alheri a gare su ba.
years to establish this concept of God’s oneness, with all that it entails, in the hearts of the early Muslims. In this period, the only aim was its establishment, so that people could know their Lord and submit themselves to His authority. When faith was clearly established in their hearts and they recognised that they could have no choice other than what has been chosen for them by God, then the next phase of outlining their duties, including worship, began. This was combined with the process of eradicating the social, economic, moral and behavioural traces of ignorance. It began in effect at the moment when God’s order could be obeyed without hesitation because people realised that God could only order them to do what is good for them.
Wato, an ba umarni sai bayan biyayya ta bayyana sarai, lokacin da kowane Musulmi ya fahimci cewa ba shi da wani ra'ayi sai dai ra'ayin Allah. Shaikh Abu'l Ĥasan `Alī al-Nadwī ya bayyana wannan mataki a takaice kuma a sarari a cikin littafinsa mai matukar amfani Islam and the World, a karkashin taken "Mafi Girman Matsayin Ci Gaba".
In other words, commandments were issued after submission had become clear, when every Muslim realised that he had no say other than the say of God. Shaikh Abu’l Ĥasan `Alī al-Nadwī describes this stage succinctly and clearly in his invaluable book Islam and the World, under the subtitle “Highest Pinnacle of Development”:
Da zarar an yanke kullin kafirci na Gordiyas, sai ya zama mai sauƙi a warware sauran kullan da suka ɗaure su (wato sahabbai na farko). Da zarar Annabi ﷺ ya buɗe zukatansu zuwa Musulunci, ba sai ya yi gwagwarmaya a kowane mataki ba don su ƙi Ɓata su karɓi Gaskiya. Sun shiga sabon addini da zuciya da rai, kuma sun miƙa kansu ba tare da jinkiri ba ga abin da Annabi ﷺ ya yanke. Sun furta a gaban Annabi ﷺ irin laifuffukan da ba wanda ya sani sai su kansu. Idan sun aikata wani laifi, sun miƙa kansu da yardar rai don a hukunta su. Mutane da yawa daga cikinsu, a zahiri, suna riƙe da kofunan giya a hannunsu lokacin da aka saukar da umarnin Alƙur'ani na hana shan abubuwa masu sa maye, amma Maganar Allah ta shiga tsakaninsu da kofunan. Nan take suka jefar da kofunan suka farfasa gangunan giyarsu, har magudanan ruwan Madina suka cika da abubuwan ƙyama.6
Once the Gordian knot of unbelief had been cut, it was easy to unfasten the other knots that bound them (meaning the early Muslims). Once the Prophet had opened their hearts to Islam, he did not have to struggle at each step to make them reject the Wrong and accept the Right. They had entered into the new faith heart and soul and submitted themselves without demur to what the Prophet decreed. They unhesitatingly confessed before the Prophet such crimes as were not known to anyone but themselves. If they committed any crime, they voluntarily submitted themselves for punishment. Many of them actually had wine cups in their hands when the Qur’ānic injunction against the use of intoxicants was revealed, but the Word of God came between them and the cups. They threw away the cups at once and broke their wine barrels so that the drains of Madinah literally overflowed with their detestable contents.6
Duk da haka, haramta abubuwa masu sa maye da caca bai zo da mamaki ba.
Yet, the prohibition of intoxicants and games of chance did not come as a surprise.
Kafin wannan haramci na ƙarshe, an ɗauki wasu matakai don sassauta riƙon waɗannan al'adun zamantakewa waɗanda ke da alaƙa sosai da al'adun mutum da kuma bangarorin tattalin arziƙi. Hakika, wannan shi ne mataki na uku ko na huɗu da Musulunci ya ɗauka don warware matsalar abubuwan sha masu sanya maye.
Before this categorical prohibition, some steps were taken to loosen the hold of such social traditions which were closely intertwined with personal habits as well as with economic aspects. Indeed, this was the third or fourth step Islam took to solve the problem of intoxicant drinks.
Mataki na farko bai wuce harbi kawai a kan hanyar da ta dace ba, lokacin da Allah (tsarki ya tabbata a gare Shi, Ubangiji Mai girma) ya ce a cikin Suratu An-Nahl, wadda aka saukar a Makka: "Kuma daga 'ya'yan itacen dabino da inabi kuna samun abin buguwa da kuma abinci mai kyau." (16:
The first step was no more than firing a shot in the right direction, when God (limitless is He in His Glory) says in Sūrah 16, The Bee, revealed in Makkah: “And from the fruit of date palms and vines you derive intoxicants as well as wholesome food.” (16:
Wannan ita ce alamar farko ga Musulmi, inda aka sanya abubuwan maye a gaba da abinci mai kyau da halal.
67) This was the first indication to Muslims whereby intoxicants were placed in opposition to wholesome sustenance.
Mataki na biyu ya yi magana da lamirin addinin Musulmi ta hanyar hankali na doka, tare da ayar da aka saukar a cikin Suratul Baƙara: "Suna tambayarka game da giya da caca. Ka ce: A cikin duka biyun akwai babbar illa, ko da yake suna da wasu amfani ga mutane; amma illarsu ta fi amfaninsu girma." (2: 219) Ma'anar a nan a bayyane take: tunda illar wani aiki ta fi amfaninsa girma, to ya fi kyau a bar shi gaba ɗaya. Da wuya a sami abu da bai da wani amfani gaba ɗaya, amma halaccinsa ko haramcinsa ya dogara ne da yadda illarsa ta fi amfaninsa yawa.
The second step addressed the Muslims’ religious conscience through legislative logic, with the verse revealed in Sūrah 2, The Cow: “They ask you about intoxicants and games of chance. Say: In both there is great evil although they have some benefits for people; but their evil far exceeds their benefit.” (2: 219) The import here is clear: since the evil of a particular practice is far greater than its benefit, then it is better to abandon it altogether. Hardly anything is totally devoid of benefit, but its permissibility or prohibition depends on how far its evil outweighs its benefit.
Mataki na uku ya karya al'adar shan giya, ya kuma sanya ta cikin hanyar karo da halartar salloli na farilla. Ga ayar da aka saukar a cikin Suratun An-Nisa'i:
The third step broke the habit of drinking and put it on a collision course with attendance to obligatory prayer. Here we have the verse revealed in Sūrah 4, Women:
"Ya ku waɗanda kuka yi imani, kada ku kusanci salla alhali kuna cikin maye, sai kun san abin da kuke faɗa." (4: 43) Tun da musulmi yana yin salloli biyar na wajibi kowace rana, tare da ɗan gajeren lokaci tsakanin su, wanda bai isa mutum ya bugu sannan ya dawo cikin hankalinsa ba, wannan umarni a zahiri ya takaita lokutan da za a iya sha. Wannan ya sa al'adun shan giya a tsakiyar safiya da tsakiyar rana, waɗanda suke cikin al'adun Larabawan jahiliyya, suka ƙare. Bugu da ƙari, hakan ya hana jaraba, wacce ke da alaƙa sosai da yawan lokutan da ake da su na sha. Ta haka, ya zama kusan ba zai yiwu musulmi ya yi sallolinsa a kan lokaci, sannan ya sha a lokutansa na yau da kullum ba.
“Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying.” (4: 43) Since Muslims offer five obligatory prayers every day, with a close time range between them, which is not sufficient to get drunk in and then regain sobriety, this instruction practically restricted the times available for drinking. This, in effect, abolished the habits of midmorning and mid-afternoon drinking, which were part of the traditions of pre-Islamic Arabia. Moreover, it militated against addiction, which is closely related to the amount of time available for drinking. In this way, it became practically impossible for a Muslim to attend to his prayers on time, and to drink at his usual times.
Mataki na huɗu kuma na ƙarshe shi ne wannan haramcin tsantsa, wanda ya zo bayan mutane sun shirya sosai don karɓarsa. Ya buƙaci umarni bayyananne kawai, kuma Musulmi tabbas za su yi masa biyayya ba tare da jinkiri ba.
The fourth and final stage was this categorical prohibition which came after people had become fully ready to accept it. It needed only a clear order and the Muslims were sure to obey it without hesitation.