Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. ʿUmar ibn al-Khaṭṭāb said: "O Allah, clarify for us the matter of wine (*khamr*) definitively." Thereupon, this verse was revealed.
2. A group of the Anṣār who came to the Prophet ﷺ, and among them were ʿUmar and Muʿādh. They said: "Give us a ruling about wine, for it takes away the mind and leads to the loss of wealth." Then this verse was revealed.

What is the context of revelation for this āyah?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It is called "*khamr*" because it "mixes" (*tukhāmir*) with the mind.
2. It is called "*khamr*" because it "covers" (*tukhammir*) the mind.
3. It is called "*khamr*" because it is covered (*tukhammar*).

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All three opinions were mentioned by Muḥammad ibn al-Qāsim (Ibn al-Anbārī). Al-Zajjāj states, "*Khamr* in the language is that which covers the mind." It is said, "So-and-so entered into the *khumār* of the people," meaning: a large group in which he is concealed. The "*khimār*" of a woman is her head covering, named as such because it covers.

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. The meaning is that their sin after prohibition is greater than their benefit before prohibition. [Saʿīd ibn Jubayr, al-Ḍaḥḥāk, Muqātil].
2. Their sin before prohibition was also greater than their benefit before prohibition, because the sins that came about due to drinking and gambling were greater than their benefits. [Also from Ibn Jubayr]

What is meant by saying "their sin is greater than their benefit"?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It was permitted by the verse, "And from the fruits of the palm trees and grapevines you take an intoxicant (*sakar*)." (16:67) [Ibn Jubayr]
2. It was permitted by the previous lawcode (of past prophets), and the Muslims were allowed to continue with it until it was eventually prohibited.

What was the basis on which alcohol (*khamr*) was initially permitted?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It implies a censure of *khamr* but does not prohibit it. [Al-Suddī, Saʿīd ibn Jubayr, Mujāhid, Qatādah,  Muqātil] According to this opinion, this verse has been abrogated.
2. The second opinion is that it does have a role in its prohibition, as Allah has stated that there is a great sin in it, and all sin is prohibited by His words, "My Lord forbids only... sin and oppression" [7:33]. [Cited by al-Zajjāj, chosen by Qāḍī Abū Yaʿlā] Some of the linguistic exegetes (*ahl al-maʿānī*) argued for its correctness, saying: When Allah said, "Say, in them is a great sin and some benefit for people," this indicated a balance between the two aspects. However, when He said, "and their sin is greater than their benefit," the sin became predominant, and the benefit was overshadowed by the sin. Thus, the ruling returned to the predominance of what outweighs, making the side of prohibition prevail.

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Ibn al-Jawzī then comments on gambling: "Its ruling is similar to that of intoxicants. If we say that this verse indicates prohibition of *khamr*, then gambling is also prohibited. But if we say that it indicates only dislike (*karāhah*), the strongest view is to say that the verse in Al-Māʾidah (5:90) explicitly states the prohibition of gambling."

Did this verse have an impact on the prohibition of alcohol (*khamr*) in Islam? And what about the prohibition of gambling?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It is what exceeds a person's needs and those of his dependents. [Miqsam from Ibn ʿAbbās]
2. It is whatever they willingly give, whether little or much. [ʿAṭiyyah from Ibn ʿAbbās]
3. It is moderation between extravagance and miserliness. [Al-Ḥasan, ʿAṭāʾ, Saʿīd ibn Jubayr]
4. It is the obligatory charity (zakāt). [Mujāhid]
5. It is what cannot be precisely quantified, as one says "The trace has vanished", when it becomes indistinct and fades away.

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On the topic of abrogation, Ibn al-Jawzī comments: "Al-Suddī reports from his teachers that it was abrogated by the verse of *zakāt*, while others deny its abrogation. The decisive answer in this matter is that if we say that this verse imposed upon them the obligation of giving charity from surplus wealth, or that it required a form of charity before the institution of *zakāt*, then the verse is abrogated by the verse of *zakāt*. However, if we say it refers to the obligatory *zakāt*, as Mujāhid stated, or to voluntary charity, then it remains in effect."

What is intended by "surplus" (*al-ʿafw*) in this āyah? And was this command abrogated?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Drinking it diminishes one’s religion. [Ibn ʿAbbās]
2. When a person drinks, he becomes intoxicated and will cause harm to others. [Al-Suddī]
3. It leads to enmity and hatred, and it covers the mind, which is necessary for proper judgment. [Al-Zajjāj]

What is the "sin" (*ithm*) that is present in alcohol (*khamr*)?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It distracts from the remembrance of Allah and from prayer, and it causes enmity. [Ibn ʿAbbās]
2. It leads to injustice and withholding of rights. [Al-Suddī]

What is the "sin" (*ithm*) that is present in gambling (*maysir*)?