How Islam combated alcoholism while world’s powers failed. (Part 1)
“Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if are on your way, until you have bathed. But if you are ill, or travelling, or if one of you has come from the toilet, or if you have cohabited with a woman and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God is indeed Most Lenient, Much-Forgiving.” (Verse 4:43)
This verse represents one aspect of the Qur’ānic method for cultivating the Muslim community, enhancing its moral sense and refining its values. We should remember here that Islam picked up the Muslim community from the depths of ignorance, when drinking was a well-established social institution, as it is in almost all ignorant societies, ancient and modern. Drinking was a common habit in Roman, Byzantine and Persian societies, when they were at the zenith of their civilisation. It is also characteristic of contemporary European and American societies which are at the same stage. Similarly, it is very common in backward African societies.
In Sweden, which is considered one of the most civilised societies, it used to be the case during the first half of the 19th century that every family brewed its own wine and other alcohol. On average, an individual consumed 20 litres. The Swedish Government recognised the seriousness of this state of affairs, and that it led to major alcohol addiction. It, therefore, monopolised the production of intoxicants, thereby limiting individual consumption, and also restricted drinking in public places. More recently these restrictions have been relaxed. Drinking was then allowed in restaurants, provided that wine was taken with a meal. Later, drinking was allowed in a limited number of public places until midnight. Thereafter, people could only drink beer and similar beverages with a lower alcohol content. Nevertheless, the number of alcoholics among teenagers is growing steadily.
In America, the Government once tried to abolish drinking altogether, and promulgated a law to this effect in 1919, which was ridiculed as the “dry” law. It remained in force for 14 years until the American government found itself compelled to abolish it in 1933. All methods of enhancing public awareness of the harmful effects of drinking were utilised, including publications, the radio, cinema and public lectures. It is estimated that altogether the American administrations spent over 60 million dollars in campaigning against drink; a very large sum indeed by the standards of that period. Millions of pages were written against drinking in the form of books, pamphlets and the like. Moreover, at least 250 million dollars were spent on enforcing the law during those 14 years. Three hundred people were executed and more than half a million were imprisoned and fines exceeding 16 million dollars were imposed. The Government also confiscated properties worth more than 400 million dollars. In spite of all this, the pressure was too great for the American administrations and they were finally forced to cancel their prohibition laws.
Islam, on the other hand, was able to successfully eradicate this well- entrenched habit, deploying only a few verses of the Qur’ān to do so. This is a striking example of the difference between Divine and human methods in dealing with man and in treating social ills. Pre-Islamic poetry is full of descriptions by Arab poets which show that drinking was a firmly rooted social habit in Arabia. Moreover, certain events took place in the early days of Islam, involving personalities from among the best renowned of the Prophet’s Companions, such as `Umar, `Alī, Ĥamzah and `Abd al-Raĥmān ibn `Awf. These again indicate how deeply entrenched the drinking of intoxicants was in Arabian society. It is sufficient for our purposes here to give only a few examples
`Umar ibn al-Khaţţab begins his report of how he became a Muslim by saying: “I used to drink heavily in my pre-Islamic days. I once decided to go to a particular public house to drink… “`Umar continued to drink when he became a Muslim until the revelation of the Qur’ānic verse stating: “They ask you about drinking and gambling. Say: `In both there is great evil although they have some benefits for people, but their evil far exceeds their benefit.’’’ (2: 219) When `Umar heard this Qur’ānic verse he said: “My Lord, give us a clear, categorical statement on wines.”
He continued to drink and uttered the same prayer when the Qur’ānic verse, which is the subject of this commentary was revealed. When the express prohibition stated in Sūrah 5, entitled The Repast, or Al-Mā’idah was given, `Umar declared his submission and stopped drinking.
There are two reports involving `Alī, `Abd al-Raĥmān ibn `Awf [both from the Muhājirīn] and Sa`d ibn Mu`ādh [from the Anşār] which give the reasons behind the revelation of the present Qur’ānic verse. The first report quotes Sa`d as saying: “Four verses were revealed on my account. A man from the Anşār invited a number of the Muhājirīn and a number of the Anşār to a meal. We all ate and drank heavily. Some of us began boasting about our tribes. One man took the chin bone of a camel and pierced it into Sa`d’s nose. Since then, Sa`d has had a pierced nose. This was prior to the prohibition of intoxicants. Shortly afterwards, the verse saying, `Believers, do not attempt to pray when you are drunk”‘ (Verse 4:43), was revealed.
The other report is attributed to `Alī ibn Abī Ţālib who is quoted as saying: “`Abd al-Raĥmān ibn `Awf invited us to a meal and gave us a great deal to drink. We were under the influence of drink when it was time for prayer. One person was asked to lead us in prayer and he recited the sūrah entitled The Unbelievers, or al-Kāfirūn, changing its text so as to mean: `Unbelievers, I do not worship what you worship, but we do worship what you worship.’ (This is the opposite of its meaning.) God then revealed this verse: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying.’” (Verse 4:43)
We do not need any more examples or stories to tell us how common the habit of drinking was in ignorant Arabian society. Both drinking and gambling were well- established social habits. How did the Islamic method deal with these phenomena? How did it combat this evil which makes it impossible to establish a good healthy society? We have to remember that social traditions and economic interests are involved in the promotion of such phenomena.
The Divine method dealt with these evils by simply using a few verses of the Qur’ān. Its approach was easy and gradual. It managed to win the battle without any need to fight, shed blood or sacrifice. The only thing that was shed was the wine itself. All barrels and other containers were spilt. Indeed, some of the Prophet’s Companions were in the process of drinking when they heard of the prohibition and they spat out what was in their mouths.
Taken from In the shade of the Qur’an vol II by Sayyid Qutb.
(To be continued in part 2)
