Qur'an Speaks to You

In the name of Allah the Merciful, the Beneficient

They ask you what is made lawful to them, say: Lawful to you are all good things of life. As for those beasts and birds of prey of which you train by imparting to them something of the knowledge Allah has given you, you may eat of what they catch for you. But mention Allah’s name over it and have fear of Allah; indeed, Allah is swift in reckoning.
In Islam, question of permissibility and prohibition is closely related to the more important feeling of being conscious of Allah and fearing Him. It is the pivot round which every intention and every action in the life of a believer turns. Thus, it transforms human life into a relationship with consciousness of Allah and recognition of His greatness and situations, whether we are alone or with others: “And have fear of Allah; indeed, Allah is swift in reckoning.
(The Repast, “Al-Maidah:” 5:4)

This verse reports a question asked by the believers about what is lawful to them. The very question describes the frame of mind adopted by that chosen community which was honored by being addressed by Allah Himself. It gives us an impression of the sort of reluctance to approach anything that used to be practiced in pre-Islamic days lest it should have been forbidden by Islam. They needed to ask about everything to make sure that it is acceptable to their new way of life.
When we look into the history of that period we cannot fail to recognize the profound change Islam has brought about in the Arabian mentality. Islam has shaken the Arabs very strongly to eradicate all traces of ignorance that might have been left, that they were reborn and they were living a completely new life. It imparted to them a profound sense of the great divide between their present and past. They recognized the great bounty Allah had bestowed on them and, therefore, they were keen to adapt their lives to the new divine method, the benefits of which they were able to discern in their own lives. The net result of all that was their constant reluctance to continue with their old practices unless they made sure that they were acceptable to Islam.
It is in this context that we should read their question to the Prophet (peace be on him) about lawful food, after they had heard the verses which outlined what was forbidden to them; “They ask you what is made lawful to them.” They wanted to make sure that what they ate was permissible to them.” The answer was highly significant: “say: Lawful to you are all good things of life…” It imparts to them the true feeling that they have not been forbidden anything which is good or wholesome. Indeed all the good things of life have been made lawful. Only bad or evil things are forbidden. It is needless to say that everything that Allah has made forbidden to mankind is either something physically repugnant to uncorrupted human nature, such as carrion, blood and the flesh of swine, or something which a believer’s heart finds nauseating, such as the flesh of animals on which the name of someone other than Allah has been invoked, or what has been slaughtered over idolatrous alters, or something that has been divided with the help of divining arrows, which is a type of gambling.
To the good things, which are mentioned here in general, a special type is added to emphasize that it is good. It is the animals which are caught by beasts and birds of prey which have been trained for the purpose such as a hawk or a falcon, or hunting dogs and lions which have been trained to overpower animals of game: “As for those beasts and birds of prey which you train by imparting to them something of the Knowledge Allah has given to you, you may eat of what they catch for you, and mention Allah’s name over it.”
The condition which makes what is caught by such trained beasts and birds of prey lawful to eat is that they should leave their prey for their master, that is, the hunting beast or bird must not eat of the animal it has killed, except when the master is gone away. If they eat of their prey at the time they get them, they have not been trained properly. They are simply killing other animals for themselves, not for their masters. As such, the master may not eat of the game they kill, even if most of it is left, and even if they bring the prey alive back to him. Once they have eaten of it, it cannot be made lawful, not even by proper slaughter.
Allah reminds the believers of this aspect of His grace, which is manifested in their ability to train their beasts and birds, hunting animals subservient to them and given them the knowledge which enables them to train them. This is a fine touch which is typical of the Qur’anic method of cultivating the minds of believers The Qur’anic method makes use of every occasion and opportunity to install in man’s heart the fundamental truth that everything we have has been given to us by Allah. It is Allah, Who has created us, and given us all the knowledge we have, and it is He Who has made everything on earth subservient to us. It is He whom we should thank for whatever we achieve, every gain we make and every ability we develop.
Thus, in every moment of his life, a believer is fully aware that everything within himself and around him has been given to him by Allah. He does not allow himself to overlook, even for the briefest of moments, the fact that he is indebted to Allah for everything he may enjoy, all that he possesses, every action he makes. That is what makes him a properly devout person.
Allah teaches the believers to mention His name over all animals of game caught for them by their beasts and birds of prey. This should be done when the hunting animal or bird is set free. Since it may kill its prey with its claws or teeth, this killing is considered like slaughter of the animal. As Allah’s name is mentioned at the time of slaughter, it is also mentioned when the beast or bird of prey is set free.
The believers are finally reminded to continue to fear Allah and that His reckoning is very swift. Hence, they should always be on their guard. The question of permissibility and prohibition is thus closely related to the more important feeling of being conscious of Allah and fearing Him. It is the pivot round which every intention and every action in the life of a believer turns. Thus, it transforms human life into a relationship with Allah and recognition of His greatness and a consciousness of His presence and power in all situations, whether we are alone or with others: “And fear Allah; indeed, Allah is swift in reckoning.” n