A slightly different use of the word is seen 'In those who believe and do good works, it is no sin (junah) that they have tasted (wine or gaming before they were forbidden); if they fear God . . . .' ¹

We must now look at the word harrama (to forbid), and its derivatives; but our consideration of these need only be general. On the original meaning of the word it is not necessary, for the purpose in hand, to lay much stress. It goes back to the time when taboo held sway over the ancestors of the Arabs. What is of more interest to us to note at present, is the fact that in the use of the words harrama, haram, etc., there has been a change from the standpoint when they were distinctly connected with taboo. The words may refer to something which is forbidden, because it is wrong, or to something which is forbidden, because it is holy; for at first there was no distinction made in the region of morals. All was simply taboo. Such and such meats, for instance, were haram (forbidden) and such and such places were haram (forbidden). The former, in course of time, have come to be regarded as forbidden because they were wrong, and the latter have come to be regarded as forbidden because they were sacred.

There is, therefore, little use in trying to find out what is meant in the Qur'an by these words, by looking at their root-meaning. We could by such an investigation come to see how such and such actions, or places came to be designated by these words, but that would not threw much light on the question of how the Prophet and his contemporaries looked at the things which are

described by them, or what exactly they meant when they used them.

It is, perhaps, better to put out of our minds altogether the original connexion of these expressions, and say simply that the words are employed in two ways. We find the following, 'Verily I am commanded to worship the Lord of this territory (of Mecca), who hath sanctified the same.' ¹ The territory thus sanctified, became sacred or holy.² And the months during which the pilgrimage is performed are sacred months.³ Even those in the territory in the sacred months, for the purpose of performing the rites of the pilgrimage are hurum. With this side of the use of harrama and its derivatives we have, however, at present little to do, except in so far as by contrast it may throw light on the other side.

On this other side, the word is used to denote the forbidding of certain actions, temporarily or absolutely. It is probable that the idea of temporary restriction was the one which first arose; for it is connected with the sacred territory and the sacred rites. Such and such actions are forbidden (hurrima) in the sacred territory, or during the sacred months. 'O true believers, kill no game while ye are on pilgrimage.' ⁴ The action may be, at other times, and in other circumstances, lawful, but not at these times, and in these circumstances. ⁵

The idea of restriction is then conveyed to other actions and the injunction is permanent. We see this from the following verse, 'Verily He hath forbidden you