Ḥadīth No. 6
On the authority of Abū `Abdullāh, an-Nuʽmān bin Basheer, who said: I heard
the Messenger of Allah () say:
"The lawful is clear, and the unlawful is clear, and between the two of them are
doubtful matters about which many people do not know. So he who avoids
doubtful matters has sought to clear himself in regard to his religion and his
honor, but he who falls into doubtful matters [then] falls into the unlawful, like
the shepherd who pastures around a private area, all but grazing therein.
Undoubtedly, every sovereign has private property, and indeed, the private
property of Allah is His prohibited matters. Undoubtedly, within the body is a
morsel of flesh which, when it is good, the whole body is good; but when it is
corrupt, the whole body is corrupt. Indeed, it is the heart."
(Narrated by al-Bukhāri and Muslim)
The ḥadīth presents certain facts and a directive that is fundamental to the religion.
First, the Prophet () confirmed that what is purely ḥalāl (lawful) is recognized, and what
is purely ḥarām (unlawful) has been mentioned distinctly by Allah, either in the Qur’ān
or through His Messenger (). As He stated: نُ
َ# "Allah makes clear to
you [His law] lest you go astray."
37 These rulings are not subject to doubt and are
generally known. But other matters are not widely known by the people or even agreed
upon by the scholars, having been subject to differing interpretations and opinions.
These "doubtful matters," however, are not doubtful in the absolute sense, as shown by
the words "which many people do not know." Thus, it is understood that there are
some scholars who do know the truth about each of these matters and that their
reasoning is correct.
For those who are uncertain, either due to doubtful evidence or confusion about
whether or not a ruling applies to a particular situation, the Prophet () advised
prudence and caution, which is the essence of taqwā,38 pointing out that it is preferable
to avoid that whose permissibility is doubtful. Two reasons are cited by scholars: First,
that the matter in doubt could be a means leading to what is clearly ḥarām, so that the
person, when indulging himself, gradually lets down his guard and drifts into what is
beyond doubt. And second, that one who embarks on what is doubtful to him might
possibly be doing that which is actually unlawful and has been declared so by those
who are knowledgeable about the matter.39 Thus, whoever avoids a matter about which
37 Sūrah an-Nisaa', 4:176.
38 See footnote no. 16 to Ḥadīth No. 2.
39 There are some who deliberately avoid religious knowledge, assuming that one cannot be held
responsible for what he does not know, while in reality, wherever such knowledge is obtainable,
16
he has misgivings has sought to clear himself, i.e., he has made an effort to earn the
approval of Allah, so Allah will be pleased with him in regard to his religion. As for
clearing his honor, it means that he will not have given anyone an opportunity to doubt
him, think ill of him, or criticize his action.
A person who is careless about falling into doubtful matters has been compared to
a shepherd who allows his flock to approach a plot of land whose owner has warned of
the consequences of trespassing. How can he possibly prevent his animals from
breaking into that plot, especially when they are lured by green grass and lush
vegetation? Hence, scholars have ruled that whatever might lead to ḥarām is also
ḥarām, such as the improper dress and behavior that could possibly lead to an unlawful
sexual relationship or the production, sale, purchase and serving of intoxicants, the
consumption of which is ḥarām. The principle of a danger zone is thus established to
protect the Muslim against the whisperings of Shayṭān and of his own soul.
"Every sovereign" may mean a king or an owner. It is known that some among the
Arabs used to designate for themselves and mark off a portion of land, issuing a public
threat to punish or fight anyone who dared to cross into it. Allah (subḥānahu wa taʽālā)
has issued warnings to those who would violate His injunctions and made clear the
grievous consequences in the Hereafter if not in this life as well.
The Prophet () was aware that this directive of his would only be observed by
those who revere Allah and fear His displeasure. Therefore, he tied it to the mention of
the heart, as he said on another occasion, "Taqwā is here," pointing to his chest.40 The
ḥadīth shows that behavior is dependent upon the state of the heart, which is
sometimes compared to a king who commands his subjects (i.e., the rest of the body).
So when the heart is sound, the body will do good deeds, avoid prohibited ones, and
even avoid those subject to doubt. But when the heart is corrupted and ruled by
worldly desires, the body will not resist temptation and will be led into disobedience,
easily convinced by numerous excuses, among them, ignorance.
________________________________________
ignorance is neither justified nor excused.
40 See Ḥadīth No. 35.
17
Ḥadīth No. 7
On the authority of Abū Ruqayyah, Tameem bin Aus ad-Dāri, that the Prophet
() said:
"Religion is sincerity." 41 We said, "To whom?" He said, "To Allah and to His
Book, to His Messenger, and to the leaders of Muslims and their common
people."
(Narrated by Muslim)
"Religion is sincerity" has been interpreted by some to mean that they are one in
the same, i.e., that sincerity, as described in this ḥadīth, may be called religion. But the
consensus among scholars is that it is like the Prophet's statement, "The ḥajj is `Arafah,"
meaning that the latter is the larger or most important part of the former. The
following examples have been given for the various forms of sincerity mentioned by
Allah's Messenger ():
1) To Allah (subḥānahu wa taʽālā): Belief in Him, rejection of shirk42 and of distortions
concerning His attributes, describing Him with all the attributes of perfection and
majesty and disassociating Him from any imperfection or similarity to His creation,
obedience to Him and avoidance of disobedience, striving against those who
oppose belief in Him or advocate shirk, loving because of Him and hating because
of Him, recognition of and gratitude for His favors, purity of intention in every
matter, inviting others to all of the aforementioned and encouraging it while being
courteous to all people.43
2) To His Book: Belief that the revealed words of Allah have no resemblance to the
words of men and that none of creation can produce anything similar, belief in all
that the Qur’ān contains, holding it in esteem, reciting it with true recitation,
beautifully and with reverence, pronouncing each letter correctly, defending it
against deviant interpretations and the abuse of attackers, understanding its
information and examples, learning from its perspectives, contemplating its
wonders, acting according to what is specific therein and accepting what is
unspecific, being occupied in the study of its laws – its general rulings and its
particular ones and what abrogates and is abrogated thereof, spreading knowledge
of its sciences and inviting others to it and to all of the aforementioned.
3) To His Messenger (): Belief in his message (the Qur’ān) and in all he brought (the
sunnah), obedience in what he ordered and prohibited, love and respect for him,
animosity toward his enemies and support of his supporters, recognition of his
right, adherence to his morals and manners, love for his family and companions,
perpetuation of his sunnah and opposition to those who introduce innovations into
41 Sincerity in advice, counsel and conduct; desiring the best for the other party.
42 The association in worship or obedience of anything with Allah.
43 In reality, the benefit of all this is to the person himself, since Allah is not in need of his sincerity, but
He rewards for every good deed.
18
the religion, propagation of his message and of his sunnah while refuting false
allegations about it – respect for its scholars, pursuit of its sciences and
comprehension of its meanings while refraining from speaking without knowledge,
inviting others to it and teaching it in a gentle manner.
4) To the leaders of Muslims: Aiding them in what is right and obedience to them
therein, cautioning them and reminding them politely, informing them about that of
which they are unaware concerning the rights of the people while encouraging the
latter to obey their rulers,44 joining them in jihad, praying behind them, preventing
them from being deluded by false praise, not taking up arms against them if they
show prejudice, injustice or bad conduct but practicing patience and advising them
when possible and supplicating for their righteousness and reform.
5) To the Muslim people: Guiding them toward their best interests in this world and
the Hereafter and helping them to achieve them, covering up their faults and
shortcomings, defending them from harm and procuring for them benefit, enjoining
upon them what is right and forbidding what is wrong – gently and with pure
intention, compassion for them, respect for their elderly and mercy towards their
young, giving good advice, refraining from cheating or envying them, liking for
them what one would like for himself, defending their properties and honor by
word and deed, and encouraging them to practice all of the aforementioned.
Sincere advice is among the collective duties of Islam (fardh kifāyah). If a sufficient
number of qualified people perform this duty, the others are absolved. However, if an
insufficient number do so, the entire community is held accountable. Conditions cited
by scholars for capability are full knowledge of the matter in question, a degree of
influence over those advised, discretion as to the method of advice, and reasonable
security from negative repercussions, i.e., reactions that would cause the situation to
worsen, not merely hostility toward the advisor. So when a Muslim knows that his
counsel will be accepted and his advice heeded and he will not harm or be harmed,
then that is obligatory upon him; otherwise, Allah is most knowing of his capability and
will judge him accordingly.45
44 As long as they do not order that which is disobedience to Allah.
45 Refer also to Ḥadīth No. 34.
19
Ḥadīth No. 8
On the authority of ʽAbdullāh, the son of ʽUmar bin al-Khaṭṭāb that the
Messenger of Allah () said:
"I have been ordered to fight people until they testify that there is no god but
Allah and that Muḥammad is the Messenger of Allah and perform the prayers
and give the zakāh. If they do that, they are protected from me regarding their
blood and their properties unless by the right of Islam, and their account will be
with Allah, the Exalted."
(Narrated by al-Bukhāri and Muslim)
Jihād is one of the most important religious duties in Islam and remains so until the
Day of Judgement. It is declared by the head of an Islamic state and supported by the
community as a whole. It is not aimed at forcing belief on any people, for the Qur’ān
:states
إ" َ There shall be no compulsion in religion,"
46 i.e., in the
acceptance of religion. Rather, its purpose is the removal of obstacles to the
propagation of Islam and to free thought and choice in the matter, and then the
establishment of a force sufficient to uphold this freedom, insure justice and protect
Muslims from persecution and oppression.
When the Prophet () was commanded by Allah to fight following the hijrah
(emigration to al-Madinah) and establishment of the state, Muslims were being
persecuted within the Arabian peninsula by the Quraysh and outside its borders by the
Persian and Byzantine establishments. Thus, he () was to first liberate the Muslims by
subduing opposition among the Arabs, then to continue jihād wherever Islam was
opposed until men could worship Allah freely and invite others to Islam. The "people"
to be fought are those who either attack or persecute Muslims and those who strive to
prevent the natural spread of Islam through peaceful means, i.e., through da`wah
(invitation) and teaching. They may also include apostates, although this category is
usually considered separately under "the right of Islam."
It is known that the Messenger of Allah () accepted as a Muslim anyone who
pronounced the shahādah and regarded his declaration of faith adequate to protect
him from being harmed. He required no immediate proof of the person's sincerity and
thus strongly rebuked Usāmah bin Zayd for killing a man whom he assumed had said
"Lā illāh ill-Allāh" only to save himself.
Once a person enters Islam, however, he is expected to fulfill its obligations. A
Muslim may be fought by the state for refusing to pray or to give zakāh (unlike fasting
and ḥajj), this having been understood by the ṣaḥābah as a part of the "right of Islam."
Hence, with the concurrence of other eminent ṣaḥābah, Abū Bakr fought the
46 Sūrah al-Baqarah, 2:256.
20
withholders of zakāh after the death of the Prophet () until they finally relented, while
some of them, who refused, left the religion altogether. Prayer and zakāh are
mentioned specifically in the Qur’ān as proof of Islam and protection for those who
observe them:
"But if they repent, establish prayer and give zakāh, let them go on
their way."47
"But if they repent, establish prayer and give zakāh, they are your
brothers in religion."48
These verses show that refusal of those two obligations is the reason for continued war
against them by the Islamic state.
The "right of Islam" also encompasses the death penalty carried out for capital
offenses – those mentioned in the sunnah, i.e., murder, adultery and apostasy,49 or in
the Qur’ān, i.e., ḥirābah, which includes acts of violence and terrorism against individuals
and those of treason and aggression against the Muslim leadership.
Mention of the account with Allah confirms that not every Muslim is sincere in what
he professes or does. Hypocrites took care to be seen praying in the mosques in order
to insure their safety, and the Prophet () did not permit the killing of anyone who
appeared outwardly to be a Muslim in spite of his own knowledge about them.
Scholars have agreed that declaration of Islam followed by the outward evidence of
prayer and zakāh gives one all the rights of a Muslim, including that of protection. If
one does that for a worldly benefit, out of fear of death, or dishonestly, such as one who
prays without ablution or eats while claiming to be fasting, then Allah is most knowing
of him and will judge his deeds accordingly in the Hereafter. But if he is sincere in faith
and intention, performing these and other obligations to the best of his ability out of
consciousness of Allah, then he is among the ranks of the believers and can expect his
full reward.
47 Sūrah at-Tawbah, 9:5.
48 Sūrah at-Tawbah, 9:11.
49 See Ḥadīth No. 14.
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.
