21
Ḥadīth No. 9
On the authority of Abū Hurayrah, `Abdur-Raḥmān bin Ṣakhr, who said: I heard
the Messenger of Allah () say:
"What I have forbidden to you, avoid; what I have ordered you [to do], do of it
what you are able. For it was only their excessive questioning and their
contradiction of their prophets that destroyed those before you."
(Narrated by al-Bukhāri and Muslim)
Another of the main principles of the religion is defined in these concise words of
Allah's Messenger (). Upon them are based many fiqh rulings concerning different
aspects of worship and obedience in general.
First is the avoidance of all which is prohibited (ḥarām)50 without exception. What
is normally ḥarām but permitted out of dire necessity is not mentioned in this statement
since in such a case it is no longer prohibited but has become permissible, at least
temporarily. The Prophet () has forbidden to his ummah all that is forbidden by Allah,
and his order to avoid it is absolute.
In contrast, the order to obey is limited by the extent of one's ability to do so, as
Allah has said in the Qur’ān:
"Allah does not charge a soul except [with that within] its capacity."51
"Fear Allah as much as you are able."52
The reason is that there is no inability involved in refraining from something53 while
there could be when intending to perform a duty. Many scholars are of the opinion that
because there is no exception to avoidance of the prohibited, it is therefore more
important and more virtuous than performing acts of obedience and should take
priority. Some have noted also that it is the more difficult of the two because certain
temptations might be very strong while the person's natural resistance is weak,
requiring him to exert himself forcefully in jihād (struggle) against his own soul and to
practice the utmost patience and forbearing in avoiding a particular sin; yet, there is no
allowance for him in this respect as there is for hardship encountered in carrying out the
50 What is discouraged or disliked (makrūh) is not included here, although refraining from it is definitely
preferable whenever possible.
51 Sūrah al-Baqarah, 2:286.
52 Sūrah at-Taghābun, 64:16.
53 There could be difficulty, however, such as in cases of addiction. Even so, there is no license to
continue in ḥarām, and abstinence is enjoined as a positive deed. Avoidance from the outset prevents
such conditions from developing.
22
obligatory duties. For this reason it is noticed that many persons enthusiastically
perform pre-dawn prayers and voluntary fasting, while they lack the resolve to desist
from such forbidden behavior as cheating, lying, backbiting or disobedience to parents.
In reality, repenting and giving up such behavior is no less an act of worship and indeed
is an obligatory one which is more pleasing to Allah and averts punishment in the
Hereafter. Hence, the saying of some ṣaḥābah and their students, "To return a dirham
taken unlawfully is better than giving a hundred thousand in ṣadaqah." And generally,
avoidance of ḥarām is an obligation which takes precedence over supplementary
worship.
Mention of obedience is followed by the condemnation of its opposite, i.e.,
procrastination by unnecessary questioning or outright refusal and opposition. An
illustration is given in the story of Prophet Mūsā and the Children of Israel when they
were commanded by Allah to sacrifice a cow.54 If they had obeyed their prophet from
the very beginning, they would have saved themselves much hardship.
The types of questioning forbidden by the Prophet () on various occasions are
1) personal queries whose answer, if given by the Prophet would have been distressing
to the questioner
2) that whose aim is nothing more than argument, ridicule,55 showing off, or passing
time
3) that about purely theoretical situations which have not yet occurred
4) that concerning information which Allah has not revealed
The ṣaḥābah, therefore, did not ask questions of this nature and were even severely
inhibited from asking about anything in general for fear of sin in that respect. But they
admitted that since the Prophet () was usually more lenient with the less informed
outsiders, they were pleased when an intelligent man from among the Bedouins
inquired about certain aspects of the religion and they could listen to the answers.56
Not all questioning is prohibited, however, for there is that which is obligatory, such
as the inquiry of an ignorant person about what is required in religion and that which is
desirable for obtaining further knowledge. This is especially true after the death of the
Prophet (), when there is no longer the possibility of further revelation from Allah. Also
permissible are questions to those whose knowledge is of benefit in worldly affairs.
What is expected of the student of religion is that he obtain knowledge of what
Allah revealed to His Messenger (), follow that way, invite to it and teach it. He should
seek the rulings given in the Qur’ān and the sunnah, exerting every effort to understand
them linguistically and historically and then study the pronouncements of the ṣaḥābah
and tabiʽeen (their followers), giving particular attention to the principles and methods
employed by them in ijtihād.57 Although there is disapproval of debates which can lead
54 See Sūrah al-Baqarah, 2:67-71.
55 Referring to the practice of unbelievers.
56 Narrated by Muslim from Anas.
57 The utmost exertion of the mind to reach a correct and appropriate legal ruling. It must be performed
by qualified scholars and based upon a thorough analysis of what is relevant of the Qur’ān and sunnah
to a particular case or condition.
23
to animosity and schism, useful discussions based upon a real desire to reach the truth
are not only permissible but necessary. The key to this matter is once again a pure
intention and fear of Allah while working only for His approval.
Ḥadīth No. 10
On the authority of Abū Hurayrah, who reported that the Messenger of Allah ()
said:
"Indeed, Allah, the Exalted, is pure and accepts only that which is pure. Allah
has commanded the believers to do what he commanded the messengers, and
He, the Exalted, said: 'O messengers, eat of the good things and work
righteousness.'58 And He, the Exalted, said: 'O you who have believed, eat
from the good things with which We have provided you.'59 Then he
mentioned a man who has prolonged a journey, is disheveled and dusty and
extends his hands to the heaven, [supplicating], 'Our Lord, Our Lord,' while his
food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been
nourished by what is unlawful; so how could he be answered?"
(Narrated by al-Bukhāri and Muslim)
In this ḥadīth the importance of avoiding the unlawful is emphasized from a
different perspective: the consequence in the present worldly life as well as in the
Hereafter. It teaches that whoever expects his deeds to be accepted by Allah must not
pollute them with the unlawful and that the end does not justify the means when it is
ḥarām. Additionally, a person who would like his supplication to be answered by Allah
should take care to consume only what is lawful (ḥalāl).
The word "ṭayyib" when describing Allah (subḥānahu wa taʽālā), implies the
meaning of good and pure or being far removed from any evil or imperfection. When
referring to deeds, speech or intention, it means good, pure, sound and lawful. Thus,
Allah will not accept a charity from wealth or property gained unlawfully or food that is
spoiled. And He will not accept a deed accompanied by pride and showing off or an
intention aimed partially at worldly benefit. There is an implication as well that He may
not accept the deeds of those who persist in consuming and making use of the
unlawful.
58 Sūrah al-Mu’minūn, 23:51.
59 Sūrah al-Baqarah, 2:172.
24
The Muslim ummah, being the best nation brought forth as an example to all
peoples, has been commanded by Allah to do as the prophets and messengers before
them were commanded – namely, to consume the good and lawful foods which Allah
has provided, avoiding those that are harmful and therefore prohibited, and to do
righteous deeds. This affords evidence that eating good food, when done intending
obedience and in order to strengthen the body for carrying out one's obligations (which
is itself an obligation), is thus rewarded by Allah. In contrast, one who eats simply out
of desire or for enjoyment will not have the same reward as the aforementioned,
although he will be rewarded for avoiding ḥarām when there is a choice, and Allah
knows best.
The Prophet () described the man who has traveled for a long period until he
became unkempt and exhausted to illustrate a condition of hardship and humility
during which response to supplication is most expected. Commentators have inferred
from the context as well that the journey might indeed have been one enjoined by
Allah, such as for ḥajj or jihād. Yet, in spite of that, there remains a preventive factor
when such a person calls upon Allah: his unworthiness due to prolonged and continued
consumption of ḥarām. Reflecting on the final words, "so how could he be answered,"
one does not conclude that it is entirely impossible, and several verses of the Qur’ān
point to the fact that Allah may, for reasons known to Himself, answer the supplication
of a disobedient person or a disbeliever and has even granted the request of Iblees, the
most evil of creation, saying, "Indeed, you are of those reprieved." 60 The Messenger
of Allah () warned, however, that one persisting in the consumption of the unlawful
should not expect Allah's aid and that response to his supplication is most unlikely until
he repents from that sin.
60 See Qur’ān 7:15, 15:37 and 38:80.
25
Ḥadīth No. 11On the authority of Abū Muḥammad, al-Ḥasan, son of ʽAli bin Abī Ṭālib and
grandson of the Messenger of Allah () and his fragrant [i.e., beloved] one, who
said:
I memorized from the Messenger of Allah (): "Leave that which makes you
doubt for that which does not make you doubt."
(Narrated by an-Nasā’i and at-Tirmidhi, who graded it as ḥasan-ṣaḥeeḥ)
Included in this ḥadīth are meanings previously cited (in Ḥadīth No. 6) advocating
taqwā and the avoidance of whatever is doubtful as to its permissibility. Here, there is
an additional encouragement to adhere to that about which one is certain, about which
the heart feels reassurance rather than anxiety. This principle is one to be applied by
the pious person whose deeds are governed by consciousness of Allah at all times. But
it is to be pointed out that those who openly and publicly commit unlawful deeds
should not involve themselves in questions of this sort nor in the fine points of fiqh until
they have repented. Ibn ʽUmar's disgust at such behavior was evident when he
remarked about a delegation from Iraq, "They ask me about the blood of a mosquito
while on their hands is the blood of al-Ḥusayn?!"
The principle of basing one's actions upon certainty is also applied to acts of
worship. It serves to defeat the attempts of Shayṭān at confusing the worshipper with
imaginary fears and distracting him from his worship. Such suggestions (waswasah)
are to be ignored, and the worshipper must consider as valid that which he knows or
remembers for sure.
Thus, when one doubts the number of rakʽahs he has prayed, he counts only those
of which he is certain and completes his prayer accordingly. The same is true for the
number of circuits performed in ṭawāf. One may not begin an obligatory act of worship
while in doubt whether or not its time has arrived, e.g., not begin prayer until he is sure
the adhān has been called or its time has passed, and not start the fast of Ramadhān
until he knows the moon has been sighted or that thirty days of Shaʽbān have been
counted. Certainty must be present at the time of intention.
Or take the case of ablution, where Shayṭān is always prepared to infect the
worshipper with suspicion and has delighted in afflicting countless persons with
obsessions causing them to waste much water and time, repeatedly interrupt their
prayers and even encourage others to do the same. One must understand and believe
firmly that water is to be considered pure unless definitely known to be otherwise and
that doubt is not sufficient to make it unsuitable for purification. Similarly, doubt is not
sufficient to invalidate ablution. When uncertain, one must assume that his ablution is
still in effect and continue his worship, making every effort to defeat the strategies of
Shayṭān. Obtaining certain knowledge of what does invalidate ablutions will eliminate
much of this problem.
26
Doubt must be dispelled whenever there is an opportunity for obtaining knowledge
or finding out the truth. If that is impossible, it should, as a negative influence, be put
aside and promptly replaced with a confident adherence to that which is evident and
ascertainable.
Ḥadīth No. 12
On the authority of Abū Hurayrah, who said: The Messenger of Allah () said:
"From the excellence of a person's Islam is his leaving alone what does not
concern him."
(Narrated by at-Tirmidhi and others in this form – ḥadīth ḥasan)
This ḥadīth is considered to be among the fundamental guidelines concerning the
perfection of Islam and refining of the soul. While avoiding the prohibited and fulfilling
religious obligations makes Islam acceptable, progressing to the degree of iḥsān61
requires that one be always mindful of Allah and of his own manners and behavior,
which are means to His pleasure or displeasure. Keeping oneself away from whatever
does not concern him is part of the perfecting of his religion and serves to distance him
from many doubtful and, indeed, unlawful matters. Hence, one must not intrude
uninvited into the affairs of others without necessity and not speak of the affairs of
others unnecessarily. This may require no small amount of effort against Shayṭān and
against the soul's natural inclination to curiosity.
The directive is most often associated with guarding the tongue, as a similar ḥadīth
states: "Indeed, from the excellence of a person's Islam is a sparseness of words about
what does not concern him."62 The Prophet () emphasized the harm in failure to do so
when he said to Mu‘ādh, "Does anything topple people onto their faces in the Fire except
the fruits of their tongues?"63 Ibn Masʽūd has been quoted as saying, "There is nothing
more in need of prolonged imprisonment than my tongue." The ṣaḥābah were acutely
aware of the dangers of indiscriminate speech. And `Umar bin `Abdul-ʽAzeez observed,
"One who counts his speech as part of his deeds will minimize his words except about
what concerns him." That is because many people do not consider their statements as
accountable deeds, so they are carelessly excessive therein, not usually restricting
themselves to truth, discretion and good manners but engaging in gossip or useless
debates while raising their voices in accusation or interrupting others with airs of
superiority. Such misdeeds will only be eliminated by the silence due to fear of Allah
and embarrassment before Him. One should remind others as well, and, when possible,
61 See commentary on Ḥadīth No. 2, p. 6.
62 Narrated by Aḥmad and at-Tirmidhi and graded ḥasan.
63 See Ḥadīth No. 29.
27
prevent them from unacceptable speech; otherwise, he should leave the gathering.
Allah (subḥānahu wa taʽālā) confirmed the absence of benefit in most discussions,
saying:
"No good is there in much of their private conversation, except for
those who enjoin charity or that which is right or conciliation between
people."64
The Prophet () issued a severe warning when he said, "Sufficient for a person as sin
is his speaking about all that he hears,"65 for such speech can hardly be free from
untruth or exaggeration or exposure of that which should be concealed. He meant that
it is a sin sufficient to place one in Hellfire. Whoever should contemplate the numerous
possibilities for sin by the tongue will know that when it is left uncontrolled, one cannot
escape commission, so let him instead practice restraint and occupy himself with
repentance and the righteous deeds which leave no opportunity for idle pastimes and
attention to affairs of no benefit.
64 Sūrah an-Nisaa', 4:114.
65 Narrated by Abū Dāwūd – ṣaḥeeḥ.
28
Ḥadīth No. 13
On the authority of Abū Ḥamzah, Anas bin Mālik, the servant of the Messenger
of Allah (), that the Prophet () said:
"None of you [truly] believes until he likes for his brother what he likes for
himself."
(Narrated by al-Bukhāri and Muslim)
Here, the Prophet () dealt with the subject of faith, which resides in the heart but
is reflected in deeds and behavior. Just as perfection of one's Islam entails, among
other things, avoiding intrusion into the private affairs of others, perfection of one's
īmān (belief) necessitates consideration for others and desiring all that is good for them:
guidance to Islam, virtuous conduct therein, and it includes the lawful things of this
world.
Liking for one's brother what he likes for himself naturally implies disliking for him
what he dislikes for himself of evil, harm and difficulty. Such a believer will be apparent
by his kind treatment of people, his efforts to help them out in hardships, and his
exertion to obtain for them their rights, even if it should cause him some personal
difficulty or inconvenience. When one wishes for others what he wishes for himself, he
will not compete with them to gain something he already possesses and they lack, nor
will he try to deprive them of what he cannot possess himself. He will share his wealth,
pass on his knowledge, and give his time for whatever benefits his brothers in this world
and the Hereafter. This kind of behavior comes easily from the sound heart of a true
believer, while a hypocrite would find it impossible in the absence of a worldly
advantage. A heart constrained by bigotry, corrupted with greed or afire with envy
cannot contain benevolence at the same time.
An additional concept derived from this ḥadīth is that the true believers are as one
single soul, attentive to one another's needs and often preferring their brothers to
themselves. One scholar observed, "What is apparent in the ḥadīth is equality [i.e.,
between the believer and his brother], while in reality it gives preference to the other
because everyone likes to be the best and most favored of people; so if he likes the
same for his brother, he will have to accept less than that for himself." Opposing the
soul's inclination to selfishness is not easy except for those who feel the bond of
brotherhood in the cause of Allah.
Although the word "brother" is usually understood to mean a brother in Islam,
al-Imām an-Nawawi has suggested a wider concept based upon the common ancestry
of mankind. Thus, one should wish for the non-believer what he himself enjoys of faith
and contentment within Islam, strive in da`wah to him, and supplicate to Allah for his
guidance to the truth.
29
Ḥadīth No. 14
On the authority of Ibn Masʽūd, who said: The Messenger of Allah () said:
"The blood of a Muslim person is not permitted [to be shed] except in one of
three [cases]: the married adulterer, a life for a life,66 and the renouncer of his
religion, the deserter of the community."
(Narrated by al-Bukhāri and Muslim)
The sanctity of a Muslim life is confirmed by the Prophet () in this ḥadīth. The
three stated exceptions are those where legal execution is carried out by the state67 to
protect society from the spread of corruption. It may be compared to the surgical
removal of a hopelessly diseased limb or organ which, although painful, restores the
rest of a body to health. The death penalty, like the lesser prescribed (ḥadd)
punishments, may only be carried out after a conviction completely free of the least
doubt. It must further be established that the accused had reached puberty, was in full
mental capacity at the time of the crime, and did not act under any form of coercion.68
Each of the three will be mentioned briefly:
1) Adultery: After the establishment of moral consciousness in the Muslim community
and of legislation that serves as a preventive and after the encouragement and
facilitation of lawful marriage, the law deals severely with any who still insist on rebellion
which threatens to corrupt both the family and society. The prescribed punishment for
married offenders exposes the gravity of this offense, which is greater than in the case
of an unmarried fornicator since marriage provides a legal outlet for the sexual instinct
as well as security for children of recognized blood relationships within a family.
Besides the verse whose recitation was abrogated while its ruling remained,69 there
are others upon which scholars have based the ruling for adultery. Most often cited are
verses 15 and 41-44 of Sūrah al-Mā’idah, which refer to the Prophet's judgement of a
case among the Jews according to what Allah had revealed to them in the Torah and
upholding the validity of that ruling. Another is in Allah's command:
"And whatever the Messenger has given you, take."70
66 i.e., legal retribution for murder.
67 Not independent groups or individuals.
68 See Ḥadīth No. 39.
69 Al-Bukhāri and Muslim have related the speech of ‘Umar bin al-Khaṭṭāb in which he said: "Allah sent
Muḥammad with the truth and sent down to him the Book. And included in what Allah sent down to
him was the verse of stoning. We recited it, memorized it and understood it. The Messenger of Allah
() had people stoned to death, and we have done it after him. I fear that if time is prolonged for
people, someone may say, 'We do not find stoning in the Book of Allah,' and they would go astray by
abandoning an obligation revealed by Allah. And stoning is a true obligation in the Book of Allah, the
Exalted, for those who commit adultery when married, of men and women."
70 Sūrah al-Ḥashr, 59:7.
30
But execution by stoning for the married adulterer is established in the sunnah beyond
any doubt. It was carried out by the Prophet () on a few conspicuous occasions but is
admittedly a rare occurrance due to the strict conditions that must be fulfilled. First, the
offender must be of legal age, sane, free (not a slave), and bound within a marriage
where there is no impediment to normal sexual relations. Then it must be proven
conclusively that the person committed the crime of his own free will while knowing
that it is unlawful. This necessitates either the testimony of four trustworthy male
Muslim witnesses that they actually saw the act taking place at a specific time and
location (circumstantial evidence is not acceptable) or explicit confession by the guilty
party, who should be encouraged at the outset to repent privately to Allah and reform
rather than condemn himself to sentence. A confession later retracted prevents the
execution, as does the denial of a person named as the partner of a confessing party.
Thus, the harshness of this prescribed penalty serves mainly as a practical deterrent and
can rarely be carried out.
2) Murder: "A life for a life" means that the life of one who deliberately kills another
without right will be taken in turn. Hence, it is not lawful to kill anyone other than the
murderer himself, as had been done in the pre-Islamic wars of tribal vengeance. Again,
the matter of justice is not left to the victim's family directly but must be referred to the
legal authority.
The ruling is clearly stated in the Qur’ān in verses 178 of Sūrah al-Baqarah and 45
of Sūrah al-Mā’idah, where it is shown that this ordinance was also revealed in the Torah
and then upheld in Islam. However, Allah (subḥānahu wa taʽālā) has honored the nation
of Prophet Muḥammad () by permitting the acceptance of payment (diyah) if the heirs
of the victim should choose that option over execution of the murderer.
Some exceptions to the general law of a life for a life have been cited by scholars,
although there is no consensus on these matters and differences remain based upon
various interpretations of the Qur’ānic verses. It is conceded by all, however, that the
sex of both the killer and the victim is irrelevant.
Any case in which a judge rules against execution requires payment to the
deceased's heirs of the diyah. Besides the possible exceptions or the willingness of the
heirs to forego the death penalty, it will not be carried out in case of doubt about the
killer's intention, even when he has been convicted of the deed by definite proofs. If
willful intent cannot be proved, the diyah must be accepted rather than execution, just
as in clear cases of accidental killing. Proper legal measures recognized by all serve to
put an end to further bloodshed by those who would otherwise seek revenge through
acts of violence, perhaps against innocent persons.
3) Apostasy: The meaning portrayed in this ḥadīth is that of riddah (reversion) of a
sane, mature Muslim from Islam to disbelief of his own free will and his public insistence
and propagation of it. It does not include one's private beliefs which have no effect or
impact on other members of the community. And it differs from the case of a nonbeliever
who has never entered Islam, because the defiant apostate, through betrayal
from within, poses a danger to society. Scholars have also stipulated that the Muslim
must once have been conscious of the truth of Islam, not unaware or ignorant. To
31
completely dispel any doubt, the convicted apostate is allowed a period71 during which
Islam is presented to him anew with the best methods of da`wah in the hope that he
will return to reason and the religion. He may be executed by the state government
only upon adamant and rebellious persistence in kufr. Many of the salaf (early scholars)
interpreted "the renouncer of his religion and deserter of the community" according to
the verse of muḥārabah (warring),72 since "waging war against Allah and His Messenger"
comprises not only the physical aspect but subversion of the community as well.
A Muslim does not become an apostate by disobedience or sin; rather, only by
public denial of divine ordinances or by open claims contrary to the basic tenets of
`aqeedah (Islamic belief). Some examples are: denial of Allah's oneness; the assertion
that some human or other beings have something of divinity within them or have divine
attributes; denial of the prophethood of Muḥammad () or claiming there has been a
prophet after him; assertions by a person that he has received revelation from Allah;
denial of the Hereafter or anything clearly stated in the Qur’ān; ridicule, abuse or denial
of any of Allah's prophets, of the Qur’ān or of the sunnah; and declaration of one's
preference for humanly devised systems of government or legislation over the divine
Sharī`ah. A recent convert to Islam would be excused if he made such claims out of
ignorance and accepted correction of his views. In addition, anyone forced to save
himself by the pronouncement of such statements, his inner faith being unaffected,
cannot be regarded as an apostate.
Although the ḥadīth mentions the blood of a Muslim, in this instance it means of
the former Muslim who has left Islam. Its wording suggests that among apostates there
are those who still claim to be Muslims, utter the shahādah and perform some visible
duties of Islam. Yet they deceive people and lead them into deviations, thereby
weakening the ummah. They have deserted the community even when they continue
to live within it.
Certain crimes mentioned in the Qur’ān for which the death penalty may be
inflicted (namely, "causing corruption in the land" and "waging war against Allah and
His Messenger"73), generally coincide with the aforementioned, often amounting in
reality to willful endangering of life, intentional killing or the form of apostasy evident in
treason, conspiracy and drawing arms against innocent Muslims.74 Jurists have included
under these categories a number of crimes perpetrated by threatening death, although
the verse of muḥārabah also stipulates lesser punishments for those like armed robbery
when no one has actually been killed.
And Allah knows best.
71 Which is often specified as three days but can be longer.
72 See Sūrah al-Ma’idah, 5:33.
73 See Sūrah al-Ma’idah, 5:32 and 5:33. "Waging war" is explained as committing acts of treason and
aggression against the Islamic state or acts of violence and terrorism against unarmed people.
Interpreted in the early days of Islam as "highway robbery," other violent crimes are now included.
"Corruption," too, has come to encompass a wide range of atrocities, particularly, in recent times,
smuggling and dealing in dangerous drugs.
74 Al-Bukhāri and Muslim related from Ibn ‘Umar the Prophet's statement: "Whoever carries arms against
us is not from among us."
32
Ḥadīth No. 15
On the authority of Abū Hurayrah that the Messenger of Allah () said:
"One who believes in Allah and the Last Day should either speak good or keep
silent, and one who believes in Allah and the Last Day should be generous to his
neighbor, and one who believes in Allah and the Last Day should be generous
to his guest."
(Narrated by al-Bukhāri and Muslim)
"One who believes in Allah and the Last Day" is how the Messenger of Allah ()
described a sincere servant who has true faith – the kind which saves him from Allah's
punishment and obtains for him His approval. Because it shows how to perfect religion
through good manners and behavior, the ḥadīth has been called "half of Islam."
The first portion cautions the believer against carelessness in speech, for one who
believes in the Last Day must know that his tongue can be a source of harm to him in
the Hereafter. In addition to avoiding what does not concern him, as discussed under
Ḥadīth No. 12, the believer is commanded here to consider the result of what he wishes
to say. If his speech would be deserving of reward from Allah, then it is preferable to
silence; otherwise, silence is better for him. Allah has informed us:
"One utters no word except that with him is an observer prepared [to
record]."75
Some early scholars considered silence a virtue, although this is not an absolute
rule. For example, silence in the face of injustice when one is able to prevent it is
definitely sinful, as it is when help is needed for someone but no one asks. Good advice
and daʽwah with wisdom should not be neglected. And the Messenger of Allah ()
warned that failure to mention Allah in a gathering would result in regret on the Day of
Judgement. So neither is silence always preferable nor is speech; rather, regard for the
outcome of both options in this world and the next is advised. Sufficient in this respect
is the ḥadīth narrated by al-Bukhāri: "Indeed, a servant [of Allah] may say a word that
pleases Allah without paying attention to it by which Allah will raise him degrees in rank.
And indeed, a servant may say a word that angers Allah without paying attention to it,
which will cause him to fall into Hellfire."
As for neighbors, Allah (subḥānahu wa taʽālā) has ordered good treatment of them
in His Book,76 and the Prophet () recalled that Gabriel continued to counsel him
concerning the neighbor until he thought that he might make him an heir.77
75 Sūrah Qāf, 50:18.
76 See Sūrah an-Nisaa', 4:36.
77 Narrated by al-Bukhāri and Muslim.
33
The neighbor has been defined as someone who lives in the same house or
building, someone who lives next door, someone who lives in the neighborhood (which
extends to 40 houses in every direction), and someone who lives in the same town.
Upon being asked by his wife, ʽĀ’ishah, to which of her two neighbors should she send
her gift, the Prophet () replied, "To the one whose door is nearest you."78
Generally, one should be concerned about his neighbor and assist him, or at least
refrain from annoying him,79 whether Muslim or non-Muslim, whether near or farther
away. At a time when food was considered the best portion of one's wealth, Allah's
Messenger () urged sharing it with his neighbors and said, "The believer is not one who
eats his fill while his neighbor is hungry."80
Generosity to the guest means, first and foremost, pleasant speech and cordial
treatment, including service and attention to his needs. Hospitality is normally
expressed by offering some kind of food or drink, according to the circumstances of the
guest and his host, and generosity is encouraged in this aspect. However, the Prophet
() prohibited a guest from causing difficulty for his host81 and advised the host not to
burden himself beyond what is readily available.82 When someone voluntarily gives
preference to a guest over himself or incurs some hardship for his sake, it is out of his
own virtue and noble character and not out of Islamic obligation.
Generosity to one's neighbor and guest, when done in obedience and seeking the
acceptance of Allah, is an act of worship and therefore should be free of
ostentatiousness and extravagance. Accordingly, the reward for this deed will not be
diminished if the recipient happens to be wealthy or if what is offered is little in his
estimation, and Allah (subḥānahu wa taʽālā) is the best judge of intentions.
78 Narrated by al-Bukhāri.
79 This is the minimum of one's duty toward his neighbor.
80 Narrated by al-Hakim and aṭ-Ṭabarāni – ṣaḥeeḥ.
81 In a ḥadīth narrated by al-Bukhāri and Muslim.
82 In a ḥadīth graded ṣaḥeeḥ narrated by Aḥmad and aṭ-Ṭabarāni.
34
Ḥadīth No. 16
On the authority of Abū Hurayrah, who said:
A man said to the Prophet (): "Counsel me." He () said, "Do not get angry."
The man repeated [his request] several times. He () said, "Do not get angry."
(Narrated by al-Bukhāri)
In his commentary al-Imām an-Nawawi pointed out that what is meant here is that
a Muslim should not act upon his anger, since anger itself is a natural human reaction to
being faced with what one dislikes. And although a person cannot prevent its
occurrence, especially when his sense of justice has been outraged, he can train himself
to react in a wise manner that is pleasing to Allah. Thus, the first concern is control until
one is able to think rationally.
In a ḥadīth similar to this one83 the man concluded, "So I thought about what the
Prophet () had said and realized that anger comprises all evil." The Prophet's
observation that "Anger is from Shayṭān, and Shayṭān was created from fire"84 suggests
that Shayṭān continually strives to anger people and justify their anger to them so that
they will lose their balance, speak sinfully, commit crimes, and preserve hatred and
resentment in their hearts, causing them to behave in ways that will insure his
companionship in the fire of Hell.
Therefore, the Messenger of Allah () prescribed certain methods for lessening
anger or at least enabling a believer to avoid the trap of Shayṭān and resist a reaction
he could later regret. Among them is the performance of ablution (wudhu’), according
to the aforementioned narration, which continues: "Shayṭān was created from fire, but
fire can be put out with water; so when one of you becomes angry, let him perform
wudhu’." Another remedy mentioned by Allah's Messenger () is related by al-Bukhāri.
Upon seeing a man enraged at another, he () said, "I know a word that, if he said it,
would remove what affects him: A`ūdhu billāhi min ash-Shayṭānir-rajeem."85
On another occasion he () said, "When one of you becomes angry while standing,
let him be seated; and if his anger does not depart, let him lie down."86 Scholars
commented that one who is standing is in a position to take revenge, while one sitting
is less prepared for that, and one stretched out on the ground is in the state of least
readiness. Thus, the Prophet () intended to distance the angry person from
confrontation until his anger had subsided. He () also corrected the assumption that
such behavior could be seen as weakness when he said, "The strong one is not he who
throws someone down; the strong one is only he who controls himself when angry."87
83 Narrated by Aḥmad and Ibn Ḥibbān, who graded it ṣaḥeeḥ.
84 Narrated by Aḥmad and Abū Dāwūd – ḥasan.
85 "I seek refuge in Allah from Shayṭān, the expelled," i.e., the evicted or driven away from Allah's mercy.
86 Narrated by Aḥmad and Abū Dāwūd – ṣaḥeeḥ.
87 Narrated by al-Bukhāri and Muslim.
35
His own example was reported by many of his companions. If he () disliked
something, it would show in his face, but he spoke only when the matter concerned
something that would anger Allah. He never struck a servant or a woman and never
took revenge for personal grievances, only fighting for the cause of Allah. Among his
supplications was, "O Allah, I ask you for the word of truth in anger and in pleasure,"88
and his manner, as reported by ‘Ā’ishah, was that of the Qur’ān,89 wherein Allah praised
"those who restrain anger and pardon the people" 90 and those "who, when they are
angry, forgive." 91
If one has not attained the ability to overlook his brother's transgression or if it
involves the rights of others, he may seek justice through the legal authority. But one
who strikes out with his hand or tongue in a fit of anger rarely stops at the limit of what
is due to him, thereby becoming an aggressor himself and giving the advantage to his
opponent in the account of the Hereafter. He will be held responsible by law in this
world, as well, for any damage he might cause to person or property during failure to
control his rage.
This ḥadīth deals with anger that results from personal affront and obviously does
not include that caused by the violation of Allah's rights or those of His creatures, which
should incite the Muslim to defend and demand justice according to his ability; for this
is praiseworthy and an aspect of virtue.
88 A portion of a ḥadīth narrated by Aḥmad and an-Nasā’i and graded ṣaḥeeḥ.
89 Narrated by Aḥmad and Muslim.
90 Sūrah Ali ‘Imran, 3:134.
91 Sūrah ash-Shūrā, 42:37.
36
Ḥadīth No. 17
On the authority of Abū Yaʽla, Shaddād bin Aus, that the Messenger of Allah ()
said:
"Indeed, Allah has decreed iḥsān for all things. So when you kill, kill well; and
when you slaughter, slaughter well. Let each one of you sharpen his blade, and
let him spare suffering to the animal he slaughters."
(Narrated by Muslim)
The concept of iḥsān was discussed briefly under Ḥadīth No. 2. Its general meaning
is "doing something well" or "as well as possible." Several rulings are inferred from the
opening statement: first, that Allah (subḥānahu wa taʽālā) has made iḥsān a duty
incumbent upon all creation; second, that He has made it a duty toward all things and
all creatures; and third, that He has made iḥsān an obligation in all things, i.e., in every
job or deed one performs. Thus, it has been described as good treatment, good
conduct, perfection of religion, etc.
Good treatment is ordained by Allah toward any person or animal that is to be
killed lawfully, which means making the death as swift and easy as possible, sparing any
unnecessary pain and anguish. After the mention of killing in general, the Prophet ()
specifically ordered iḥsān in the slaughter of animals for food.
The Messenger of Allah () gave various details concerning the proper way to
slaughter in several narrations, which al-Imām Aḥmad and others have summarized as
follows:
The animal should be led gently to the place of slaughter, without frightening it or
pulling it roughly. It should be offered water to drink if thirsty. The knife should be well
sharpened to cause the least amount of pain, and it should be concealed from the
animal before the moment of use.92 In addition, the slaughter should not take place in
the presence of other animals, for even a dumb animal is aware of two things: its Lord
and death, which it fears. Finally, it should be turned toward the qiblah if possible and
the name of Allah mentioned over it at the time of slaughter. The throat should be cut
with one stroke and deeply through the jugular veins so that death will come quickly.
Then the animal should be left to toss about freely while the blood drains and should
not be cut again before it is dead. It is reported that a man said to Allah's Messenger
(), "When I slaughter a sheep, I am merciful to her." He () replied, "If you are merciful
to the sheep, Allah will be merciful to you."93
92 In a ḥadīth related by aṭ-Ṭabarāni and rated as ṣaḥeeḥ, it is reported that once the Prophet () came
across a man holding a sheep to the ground with his foot and sharpening his blade while the sheep
looked at him. He () addressed him, saying, "Couldn't you have done it [i.e., the sharpening] before
this? Do you want to cause her numerous deaths?!"
93 From Musnad Aḥmad – ṣaḥeeḥ.
37
Ḥadīth No. 18
On the authority of Abū Dharr, Jundub bin Junādah, and Abū `Abdur-Raḥmān,
Mu‘ādh bin Jabal, that the Messenger of Allah () said:
"Fear Allah wherever you are and follow up a bad deed with a good one; it will
wipe it out, and deal with people by good moral character."
(Narrated by at-Tirmidhi – ḥasan-ṣaḥeeḥ)
This ḥadīth contains comprehensive instruction concerning the rights of Allah and
rights of people. The first of these is an admonition to fear Allah at every time and
place, whether among others or alone; more specifically, to fear the displeasure and
anger of Allah and to fear His punishment. The general meanings embodied in the verb
"ittaqa" are protection and prevention, caution and avoidance; thus, the believer is
advised to prevent and protect himself from the consequence of unlawful deeds by
avoiding them altogether. It is accomplished by obeying Allah conscientiously and
constantly, remembering that He sees everything one does and is aware of his
innermost secrets. Taqwā94 in itself is commanded repeatedly by Allah in the Qur’ān
and is therefore a primary obligation upon every Muslim.
The righteous caliph, `Umar bin `Abdul-ʽAzeez, said, "Taqwā is not fasting by day,
praying by night and other such things, but taqwā is refraining from what Allah has
prohibited and doing what Allah has commanded. And whoever has been provided
with good95 beyond that – it is additional good." And he wrote to someone, saying, "I
recommend to you the fear [taqwā] of Allah, the Mighty and Majestic, who accepts only
that, has mercy upon its people, and rewards for it; for those who advise it are many,
and those who practice it are few. May Allah make us and you among those who have
taqwā."
Since every servant of Allah is ordered to have taqwā both openly and privately in
spite of the fact that he is bound to commit sins, the Prophet () directed the believer
how to eliminate his misdeeds by following them with good ones,96 primarily,
repentance as soon as one realizes his error and apology to Allah.97 Hence, taking
account of the self continuously is also prescribed so that one may rectify his condition
before it is permanently inscribed in his record.
It is possible that in this ḥadīth the Prophet () was referring to other good deeds
beyond repentance or to the acts of worship, such as performance of ablution and
prayer, praising Allah, going for ḥajj and ‘umrah, fasting, etc., which serve as a kaffārah
(expiation for sins). He () stipulated in several other narrations, however, that such
94 Consciousness and fear of Allah.
95 i.e., opportunities for extra worship.
96 This is in accordance with what Allah (subḥānahu wa ta`ālā) has stated in Sūrah Hūd, 11:114.
97 Al-Imām an-Nawawi pointed out that although repentance is sufficient to repair the relationship
between the servant and Allah once it is accepted, if the offense concerns the right of another human
being, reparation must be made or the offender forgiven by the one he harmed.
38
deeds remove the errors and lesser sins for those who avoid all the major sins. A major
sin can be annulled only by immediate, complete and sincere repentance, which is in
itself ordained by Allah for every believer.98 This consists of intense regret and the
realization that one has angered his Lord, immediate cessation of the transgression, and
earnestly seeking the forgiveness of Allah through prayer, supplication and the
performance of additional good deeds. Allah (subḥānahu wa taʽālā) has confirmed:
"Indeed, I am the Perpetual Forgiver of whoever repents and believes
and does righteousness and then remains rightly guided."99
Behaving well toward people is in reality one aspect of taqwā; indeed, without it
taqwā is deficient. Allah (subḥānahu wa taʽālā) has described people with taqwā as:
"...Those who spend [on others] during ease and hardship and restrain
anger and pardon the people."100
The Prophet () mentioned good behavior separately in this ḥadīth because there is a
need to emphasize this particular aspect of taqwā, for many people are of the opinion that
righteousness means attention to Allah's rights alone. Thus, they devote themselves to
worship while often neglecting the rights of their fellow men. Therefore, on numerous
occasions the Messenger () stressed the importance of good character, saying, "The
best of the believers is the best of them in character,"101 and "Indeed, the believer, through
good character, reaches the ranks of one who fasts [by day] and prays [by night]."102
98 As in Sūrah an-Nūr, 24:31, Sūrah al-Ḥujurāt, 49:11, and Sūrah at-Taḥreem, 66:8, among others.
99 Sūrah Ṭā Hā, 20:82.
100 Sūrah Aali ‘Imrān, 3:134.
101 Ibn Mājah and al-Ḥākim – ṣaḥeeḥ. These and similar words are contained in quite a number of
ṣaḥeeḥ and ḥasan narrations.
102 Narrated by Abū Dāwūd – ṣaḥeeḥ.
39
Ḥadīth No. 19
On the authority of Abū ʽAbbās, `Abdullāh bin ʽAbbās, who said:
One day I was [mounted] behind the Prophet (), and he said to me, "Young
man, I will teach you words [of advice]: Keep Allah in mind – He will keep you
from harm. Keep Allah in mind – you will find Him before you. When you ask,
ask Allah; and when you seek help, seek it from Allah. Know that even if the
[whole] nation assembled in order to benefit you with something, it could not
benefit you except by something Allah had already decreed for you; and if they
assembled in order to harm you with something, they could not harm you
except with something Allah had already decreed upon you. The pens have
been lifted, and the pages have dried."
(Narrated by at-Tirmidhi – ḥasan-ṣaḥeeḥ)
And in a narration by other than at-Tirmidhi:
"Keep Allah in mind – you will find Him in front of you. Come to know Allah in
times of ease – He will know you in times of hardship. And know that whatever
missed you could not have struck you, and whatever struck you could not have
missed you. And know that help comes with patience and that relief
accompanies distress and that with hardship will come ease."
Here are found some of the most important precepts of the religion. Ibn al-Jawzi
said, "I contemplated this ḥadīth and it amazed me; I almost lost my head. How
regrettable is ignorance of this ḥadīth and deficiency in understanding its meanings."
Of the many details and examples cited by various scholars, a general outline may be
derived:
The word "ḥifth"103 embodies the meanings of keeping, retaining, preserving,
protecting, guarding and maintaining. Thus, "keeping Allah in mind" is not limited to
remembering Him but includes obeying His commands and maintaining His rights and
limits, as if one was guarding a sacred territory. The result of such care is that Allah
(subḥānahu wa taʽālā) will protect and keep his servant from harm.
103 Which is the source of "iḥfath," the verb used in the text of the ḥadīth.
40
Allah's protection is of two kinds: that of his physical self, family and property by
means of angels, and what is better – protection of the servant's faith and religion. For
he who keeps the commands of Allah will be kept on the straight path, protected from
going astray or committing major sins and kept firm at the time of death. Ibn ʽAbbās
alluded to these meanings in his tafseer (explanation) of the Qur’ān's words:
"And know that Allah intervenes between a man and his heart."104
When one keeps Allah in mind in the ways previously stated, a second result (specified
in both ḥadīths) is that he will find Allah before him, i.e., with him through every
difficulty, guiding him and reassuring his heart. Additional clarification is given in the
second ḥadīth, for when one establishes a good relationship with his Lord through
obedience and taqwā in times of ease and prosperity, he can expect aid from Him
during hardship and affliction.105 Among the most difficult times one faces is that of
death. Therefore, he should prepare adequately for it beforehand by turning to the only
one who can ease his soul's departure from the world and save him from the torments
of Hell.
The next instruction, to ask and seek help from Allah, encourages reliance upon
Him alone as the sole deity and source of benefit and harm. There is an implication that
all human beings are in need of assistance throughout their lives and that they will ask it
of whomever or whatever they deem capable. The believer will turn in supplication to
his Lord, knowing that any aid from his fellow men and any means he employs to an
end will only succeed if Allah wills it and that He (subḥānahu wa taʽālā) is able and
competent to accomplish whatever He wills, even when it appears insurmountable to
man. Allah has said:
"Call upon Me; I will respond to you."106
At the same time, Allah (subḥānahu wa taʽālā) has predestined every occurrence, so
the Prophet () reminded us that nothing could have changed what was destined to
occur. This gives comfort and encourages patience at times of distress. In the words of
the Qur’ān:
"No disaster strikes upon the earth or among yourselves except that it
is in a register before We bring it into being. Indeed, that, for Allah,
is easy. [It is] in order that you not despair over what has eluded you
and not exult over what He has given you..."107
104 Sūrah al-Anfāl, 8:24.
105 As a means of trial, Allah (subḥānahu wa taʽālā) may respond to the supplication of a disobedient
servant or even a disbeliever in a desperate situation. Such a person fails the test when thereafter he
returns to heedlessness instead of repenting to his Lord.
106 Sūrah Ghāfir, 40:60.
107 Sūrah al-Ḥadeed, 57:22-23.
