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(2:173; 5:4). The drinks which Islam considers harmful and destructive to the human
spirit and morality as well as to the physique and morale of man are included in the
Qur’ anic verse which forbids all intoxicants and all forms of gambling or games of
chance (5:93-94)
The prohibition of these foods and drinks is not by any means an arbitrary action or a
dictatorial decree of God. It is first and foremost a Divine intervention in the best
interest of man and for his own sake. When the Qur’ an describes these forbidden
things as bad, impure and harmful, it has a vigilant eye on man’ s morality and
wisdom, on his health and wealth, on his piety and common behavior – all of which
are invaluable assets in the estimation of Islam. The reasons behind this Divine
intervention are numerous. They are of a nature intellectual and spiritual, moral and
mental, physical and economical. And the sole purpose is to show man how to
develop himself according to an upright course of life in order to be a healthy unit in
the structure of the family, then of society, and eventually of humanity at large.
Reliable medical doctors and social scientists should be able now to verify the
benefits of these Islamic legislations
Islam is as orthodox and uncompromising on the quality of the organic nourishment
of man as it is on his spiritual soundness and intellectual growth. This point is brought
to light by the fact that some dietary items are forbidden in kind, as mentioned above,
and some in degree. The things which are lawful for the Muslim should be taken in
moderate quantities without indulgence or excess (Qur’ an, 7:31). After shunning all
the forbidden items in kind and degree, the Muslim is invited by God to enjoy His
gracious provisions and to experience gratitude to the Merciful Provider (2:168, 172;
5:90-91). (This partial repetion is meant to re-emphasize the point and may therefore
be forgiven. In connection with the whole discussion, see the Concept of Morality
above and also Ebrahim Kazim, M.D. “ Medical Aspects of Forbidden Foods in
Islam,” Al-Ittihad - The Muslim Students Association of the United States and
Canada - 1391/1971, vol. 8, no 1, pp. 4-6. This article concludes with an excellent
bibliography of medical and religious sources.)
Clothing and Adornment
In man’ s clothing and adornment Islam takes into serious consideration the principles
of decency, modesty, chastity and manliness. Anything in clothing or adornment
incompatible with the attainment, maintenance and development of these qualities is
inhibited by Islam. The clothing material and the dressing manners which may
stimulate arrogance or false pride and vanity are strictly prohibited. So are the
adornments which may weaken the morality of man or undermine his manliness. Man
should remain loyal to his manly nature, which God has chosen for him, and keep
away from all the things that are likely to weaken or endanger his character. This is
the reason why Islam warns man not to use certain clothing materials, e.g., pure silk,
and certain precious stones, e.g., gold, for the purpose of adornment. These are things
which suit the feminine nature alone. The handsomeness of man is not in wearing
precious stones or flaunting in pure and natural silken clothes but in high morality,
sweet nature and sound conduct
When Islam allows woman to use the things which are forbidden for man and which
are suitable for the feminine nature alone, Islam does not let woman go loose or
wander unrestricted. It allows her the things which suit her nature and, at the same
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