Ḥadīth No. 11
On 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.
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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.
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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.
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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.
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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.
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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
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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."
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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.
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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.
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