Overview (Verses 87- 88)

This long passage makes it clear that the authority to legislate belongs only to God who alone determines what is permissible and what is forbidden. Once this basic rule is established, it becomes applicable in all matters, regardless of their degree of importance. Anyone who claims the authority to legislate, by word or deed, is actually claiming Godhead, which belongs only to God Himself. In other words, he does not simply transgress the bounds of what is permitted, he also assaults God’s authority. If any legislation is enacted on the basis of social traditions or people’s views, then, in practical terms, these are preferred to what God revealed to His Messenger. As such, it constitutes a departure from faith altogether.
 
This passage provides a long list of legislation in different areas. Every piece begins with an address to those who believe. It is a reminder to them of their essential quality, which implies unqualified `acknowledgement of God’s supremacy, sovereignty and authority to legislate. As such, it is an address which re-emphasises the basic quality of faith. This is coupled with a commandment to obey God and His Messenger and to beware of turning one’s back on God’s legislation. A warning against God’s punishment is added, only to be followed with the prospect of earning His forgiveness and mercy. The believers are then told that they have their own way to follow. They are to pay no heed to anyone who does not submit to God’s authority.
 
Then, a clear distinction is drawn between the believers who acknowledge that the authority to legislate belongs to God alone on the one hand and on the other those who follow a different line, claiming for themselves the right to legislate: “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path. To God you all must return. He will then make you understand all that you were doing [in life].” (Verse 105)
 
This makes the believers a community on their own, with its independent course of action, code and legal source. When the Muslim community outlines its own course of action and declares its determination to follow it, it knows that other people’s disagreement and error will not cause it any harm. All will eventually return to God.
 
Such is the central theme of this long passage. We will look at its detailed points as we proceed with our commentary.
 
Prohibiting What is Lawful
 
The first address in this passage to the believers reminds them that they may not exercise any of God’s attributes, since these belong totally to God. As such, they may not forbid themselves any of the wholesome and good things that God has made lawful to them. It is not open to them to make a demonstration of self-imposed prohibition, refusing to eat of such good food God has given them. They must remember that it is God who has provided them with such lawful and wholesome sustenance. It is only He who may designate things as permissible or forbidden: “Believers, do not forbid yourselves the good things God has made lawful to you. Do not transgress; God does not love the transgressors. Eat of what God has provided for you of lawful and wholesome things, and have fear of God in whom you believe.” (Verses 87-8)
 
The whole question of legislation is closely linked to that of Godhead. It is God alone who has the sole authority to regulate for people’s lives. His authority is derived from the fact that it is He who has created human beings and provided them with food and sustenance. Hence, to Him alone belongs the right to make permissible to them whatever He pleases of His own provisions and to declare any part of such provisions forbidden to them. Human beings themselves acknowledge this logic. Whoever owns something enjoys the right to dispose of it in any way he pleases. Anyone who violates this basic principle is undoubtedly a transgressor. It is only to be expected that believers do not make an assault on God in whom they believe. It is inconceivable that a believer could ever assault God’s authority.
 
These two short verses state this principle in absolute clarity. No one may argue against this principle unless he is a transgressor, and God does not love transgressors. This is a general question which establishes a general principle relating to the significance of Godhead and what rights God has against His servants. It also relates to the effect of believing in God with regard to the behaviour and practices of believers. We have a number of reports which suggest that these two verses and the one which follows them (relating to oaths and the various atonements for breaking them) were revealed by way of comment on a particular incident that took place during the Prophet Muĥammad’s lifetime. While knowledge of the circumstances of revelation of a particular verse can throw light on its meaning and significance, we have to remember that in general, Qur’ānic statements have a universal application. They do not relate to particular incidents only, unless there is a specific case with which they deal.
 
One report by Ibn Jarīr mentions that the Prophet (peace be upon him) one day sat to speak with his Companions, reminding them of their duties and the reckoning on the Day of Judgement. He did little more than to warn them of the punishment of the Hereafter and then left. Some of his Companions then said to each other: “We must do something of substance. The Christians forbid themselves certain things and we should do likewise.” Some of them declared that they would abstain from eating meat or eating any part of the leg of certain animals. While others declared that they would not eat during the day and some said they forbade themselves marriage. When the Prophet was told of this, he spoke to them again and said: “How is it that some people have forbidden themselves marriage, or food or sleep? As for me, I sleep and worship at night, and I fast on some days and abstain from fasting on others, and I marry women. Whoever chooses a path other than mine does not belong to me.” It is in connection with this incident that this Qur’ānic verse was revealed: “Believers, do not forbid yourselves the good things God has made lawful to you. Do not transgress; God does not love the transgressors. Eat of what God has provided for you of lawful and wholesome things, and have fear of God in whom you believe.” (Verses 87-8)
 
Another report confirming the one just quoted is given by Anas, one of the Prophet’s Companions, and is related by both al-Bukhārī and Muslim: “Three people came to the home of God’s Messenger (peace be upon him), enquiring of his wives about his worship. When they were told of it, they felt that it was less than expected. Then one of them said: “How can we compare ourselves to God’s Messenger (peace be upon him) when God has already forgiven him any sin that he might have committed and any which he may commit in future.” Hence, one of them declared: “I shall spend all night, every night, in prayer.” The second said: “As for me, I shall fast every day of my life.” The third one said: “I shall stay away from women and will never get married.” The Prophet went to them and said: “Are you the ones who said so and so. You should know that I am the one who fears God most among you. Nevertheless, I fast on some days and abstain from fasting on others; I pray, but I also go to sleep; and I do get married. Whoever abandons my path does not belong to me.”
 
Al-Tirmidhī relates on the authority of `Abdullāh ibn `Abbās that a man came to the Prophet (peace be upon him) and said: “If I eat meat, I want to be with women and I am motivated by desire. Therefore, I have forbidden myself eating meat.” God revealed the Qūr’ānic verse: “Believers, do not forbid yourselves the good things God has made lawful to you...” (Verse 87)

Overview (Verses 87- 88)

This long passage makes it clear that the authority to legislate belongs only to God who alone determines what is permissible and what is forbidden. Once this basic rule is established, it becomes applicable in all matters, regardless of their degree of importance. Anyone who claims the authority to legislate, by word or deed, is actually claiming Godhead, which belongs only to God Himself. In other words, he does not simply transgress the bounds of what is permitted, he also assaults God’s authority. If any legislation is enacted on the basis of social traditions or people’s views, then, in practical terms, these are preferred to what God revealed to His Messenger. As such, it constitutes a departure from faith altogether.
 
This passage provides a long list of legislation in different areas. Every piece begins with an address to those who believe. It is a reminder to them of their essential quality, which implies unqualified `acknowledgement of God’s supremacy, sovereignty and authority to legislate. As such, it is an address which re-emphasises the basic quality of faith. This is coupled with a commandment to obey God and His Messenger and to beware of turning one’s back on God’s legislation. A warning against God’s punishment is added, only to be followed with the prospect of earning His forgiveness and mercy. The believers are then told that they have their own way to follow. They are to pay no heed to anyone who does not submit to God’s authority.
 
Then, a clear distinction is drawn between the believers who acknowledge that the authority to legislate belongs to God alone on the one hand and on the other those who follow a different line, claiming for themselves the right to legislate: “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path. To God you all must return. He will then make you understand all that you were doing [in life].” (Verse 105)
 
This makes the believers a community on their own, with its independent course of action, code and legal source. When the Muslim community outlines its own course of action and declares its determination to follow it, it knows that other people’s disagreement and error will not cause it any harm. All will eventually return to God.
 
Such is the central theme of this long passage. We will look at its detailed points as we proceed with our commentary.
 
Prohibiting What is Lawful
 
The first address in this passage to the believers reminds them that they may not exercise any of God’s attributes, since these belong totally to God. As such, they may not forbid themselves any of the wholesome and good things that God has made lawful to them. It is not open to them to make a demonstration of self-imposed prohibition, refusing to eat of such good food God has given them. They must remember that it is God who has provided them with such lawful and wholesome sustenance. It is only He who may designate things as permissible or forbidden: “Believers, do not forbid yourselves the good things God has made lawful to you. Do not transgress; God does not love the transgressors. Eat of what God has provided for you of lawful and wholesome things, and have fear of God in whom you believe.” (Verses 87-8)
 
The whole question of legislation is closely linked to that of Godhead. It is God alone who has the sole authority to regulate for people’s lives. His authority is derived from the fact that it is He who has created human beings and provided them with food and sustenance. Hence, to Him alone belongs the right to make permissible to them whatever He pleases of His own provisions and to declare any part of such provisions forbidden to them. Human beings themselves acknowledge this logic. Whoever owns something enjoys the right to dispose of it in any way he pleases. Anyone who violates this basic principle is undoubtedly a transgressor. It is only to be expected that believers do not make an assault on God in whom they believe. It is inconceivable that a believer could ever assault God’s authority.
 
These two short verses state this principle in absolute clarity. No one may argue against this principle unless he is a transgressor, and God does not love transgressors. This is a general question which establishes a general principle relating to the significance of Godhead and what rights God has against His servants. It also relates to the effect of believing in God with regard to the behaviour and practices of believers. We have a number of reports which suggest that these two verses and the one which follows them (relating to oaths and the various atonements for breaking them) were revealed by way of comment on a particular incident that took place during the Prophet Muĥammad’s lifetime. While knowledge of the circumstances of revelation of a particular verse can throw light on its meaning and significance, we have to remember that in general, Qur’ānic statements have a universal application. They do not relate to particular incidents only, unless there is a specific case with which they deal.
 
One report by Ibn Jarīr mentions that the Prophet (peace be upon him) one day sat to speak with his Companions, reminding them of their duties and the reckoning on the Day of Judgement. He did little more than to warn them of the punishment of the Hereafter and then left. Some of his Companions then said to each other: “We must do something of substance. The Christians forbid themselves certain things and we should do likewise.” Some of them declared that they would abstain from eating meat or eating any part of the leg of certain animals. While others declared that they would not eat during the day and some said they forbade themselves marriage. When the Prophet was told of this, he spoke to them again and said: “How is it that some people have forbidden themselves marriage, or food or sleep? As for me, I sleep and worship at night, and I fast on some days and abstain from fasting on others, and I marry women. Whoever chooses a path other than mine does not belong to me.” It is in connection with this incident that this Qur’ānic verse was revealed: “Believers, do not forbid yourselves the good things God has made lawful to you. Do not transgress; God does not love the transgressors. Eat of what God has provided for you of lawful and wholesome things, and have fear of God in whom you believe.” (Verses 87-8)
 
Another report confirming the one just quoted is given by Anas, one of the Prophet’s Companions, and is related by both al-Bukhārī and Muslim: “Three people came to the home of God’s Messenger (peace be upon him), enquiring of his wives about his worship. When they were told of it, they felt that it was less than expected. Then one of them said: “How can we compare ourselves to God’s Messenger (peace be upon him) when God has already forgiven him any sin that he might have committed and any which he may commit in future.” Hence, one of them declared: “I shall spend all night, every night, in prayer.” The second said: “As for me, I shall fast every day of my life.” The third one said: “I shall stay away from women and will never get married.” The Prophet went to them and said: “Are you the ones who said so and so. You should know that I am the one who fears God most among you. Nevertheless, I fast on some days and abstain from fasting on others; I pray, but I also go to sleep; and I do get married. Whoever abandons my path does not belong to me.”
 
Al-Tirmidhī relates on the authority of `Abdullāh ibn `Abbās that a man came to the Prophet (peace be upon him) and said: “If I eat meat, I want to be with women and I am motivated by desire. Therefore, I have forbidden myself eating meat.” God revealed the Qūr’ānic verse: “Believers, do not forbid yourselves the good things God has made lawful to you...” (Verse 87)