19
lawful
to
them
(as
food).
Say:
Whatever
is
good
is
lawful
to
you....
(5:4)
He also says: Today whatever is good is made lawful to you....(5:5)
The Muslim is not required to know exactly what is unclean or harmful in what Allâh has prohibited; it
may be hidden from him but be apparent to someone else, or its harm may not have been discovered
during his lifetime but may be understood at a later period. What is required of a Muslim is simply to say,
“We have heard and we shall obey.” Do we not observe that Allâh prohibited the eating of pork without
the Muslims being aware of the reason for its prohibition apart from the fact that the pig is a filthy animal?
Centuries passed, and then scientific research discovered the presence of parasites and deadly bacteria
in its flesh. Yet even if scientific research had discovered nothing in pork, or if it had discovered much
more than this, the Muslim would still continue to believe it to be unclean.
Another example of this is in the Prophet’s saying: “Avoid three abominable acts (that is, the one who
does them is cursed by Allâh and by the people): defecating in streams, defecating on roadways, and
defecating in shaded places.” (Compiled by Abû Daoud, Ibn Mâjah and al-Hakim, and classified as
sahih by Baihaqi.)
People of earlier times merely knew that these were filthy acts, abhorrent to civilized taste and public
manners. With the advancement of science, we now know that these “three abominable acts” are
hazards to public health, as they are the root cause of the spread of such dangerous diseases as
hookworm (ankylostoma) and bilharzia (schistosomiasis).
Thus, as the light of knowledge penetrates more deeply and new discoveries are made, the beneficial
aspects of the Islâmic legislation relating to the lawful and the prohibited—in fact, the benefits of all its
legal injunctions—become apparent to us. How could it be otherwise when they come from the Wise, All-
Knowing, and Merciful God?...and Allâh knows the mischief-monger from the one who puts things aright.
And if Allâh had willed, He could have put you into difficulties; indeed, Allâh is Mighty, Wise...and Allâh
knows the mischief-monger from the one who puts things aright. And if Allâh had willed, He could have
put you into difficulties; indeed, Allâh is Mighty, Wise. (2:220)
5. What is Halal is Sufficient, While what is Haram is Superfluous
One of the beauties of Islâm is that it has prohibited only such things as are unnecessary and
dispersible, while providing alternatives which are better and which give greater ease and comfort to
human beings. This point has been explained by Ibn al-Qayyim:
Allâh has prohibited seeking omens by drawing lots but has provided the alternative of istikhara (Islâm
teaches that if the Muslim faces a problem he should consult with others and seek guidance fAllâh. The
meaning of istikhara is to ask guidance from Allâh in making a choice between two conflicting decisions.
For this there is a salat and a du‘a (supplication).) which is a supplication for seeking Allâh’s guidance.
He has prohibited usury but has encouraged profitable trade. He has prohibited gambling but has
permitted betting on forms of competition which are useful for their (the Muslims) religious striving, such
as horse or camel racing and competing in marksmanship.
He has prohibited (to men) the wearing of silk but has given them the choice of other materials such as
wool, linen, and cotton.
He has prohibited adultery, fornication, and homosexuality but has encouraged lawful marriage. He has
prohibited intoxicating drinks in order that they may enjoy other delicious drinks which are wholesome for
20
the body and mind. And He has prohibited unclean food but provides alternative wholesome food.
(Rawdah al-Muhibbeen, p. 10, and A‘alam al-Muwaqq‘in, vol. 2, p.111.)
Thus, when we survey the Islâmic injunctions in their totality, we find that if Allâh limits the choice of His
servants in relation to some things, He provides them with a still wider range of more wholesome
alternatives in relation to other things of a similar kind. For assuredly Allâh has no desire to make
people’slives difficult, narrow, and circumscribed; on the contrary; He desires ease, goodness, guidance,
and mercy for them, according to His saying: Allâh desires to make clear to you and to guide you to the
ways of the (righteous) people before you and to turn to you in mercy; and Allâh is Knowing, Wise. And
Allâh desires to lighten your burden, for man was created weak. (4:26-28)
6. Whatever is Conducive to the Haram is Itself Haram
Another Islâmic principle is that if something is prohibited, anything which leads to it is likewise
prohibited. By this means Islâm intends to block all avenues leading to what is haram. For example, as
Islâm has prohibited sex outside marriage, it has also prohibited anything which leads to it or makes it
attractive, such as seductive clothing, private meetings and casual mixing between men and women, the
depiction of nudity, pornographic literature, obscene songs, and so on.
Accordingly, Muslim jurists have established the criterion that whatever is conducive to or leads toward
the haram is itself haram. A similar principle is that the sin of the haram is not limited only to the person
who engages in it but extends to others who have supported him in this, materially or morally; each is
held accountable according to his share. For example, in the case of intoxicating drinks, the Prophet
(s.a.w.s.) cursed not only the one who drinks them but also the one who produces them, the one who
serves them, the one to whom they are served, the one to whom the price of them is paid, etc. This point
will be discussed again later. Again, in the matter of usury, the Prophet (s.a.w.s.) cursed the one who
pays it, the one to whom it is paid, the one who writes the contract, and the one who acts as a witness
thereto. Accordingly, we derive the rule that anything which assists in the doing of what is haram is itself
haram, and anyone who helps another person to do it shares in the sin of it.
7. Falsely Representing the Haram as Halal Is Prohibited
Just as Islâm has prohibited whatever leads toward the haram, it has also prohibited resorting to
technical legalities in order to do what is haram by devious means and excuses inspired by Satan. It has
reprimanded the Jews for resorting to such practices. The Prophet (s.a.w.s.) said: “Do not do what the
Jews did in order to (technically) legalize Allâh’s prohibitions by flimsy excuses.’‘ (This hadith is in
Ighathat al-Lahfan by Ibn al-Qayyim, vol. 1, p. 308. The author says: “This was Compiled by ‘Abdullah
bin Battah on good authority, and al-Tirmidhî classifies a similar hadith as sahih.”)
This is a reference to the fact that Allâh had prohibited the Jews to hunt on the Sabbath (Saturday). To
get around this prohibition, they would dig ditches on Friday so that the fish would fall into them on
Saturday, to be caught on Sunday. Those who resort to rationalizations and excuses to justify their
actions consider such practices to be permissible, but the jurists of Islâm consider them haram, since
Allâh’s purpose was to prevent them from hunting on the Sabbath, whether by direct or indirect means.
Calling a haram thing by a name other than its own or changing its form while retaining its essence is a
devious tactic, since obviously a change of name or of form is of no consequence as long as the thing
and its essence remain unchanged. Thus, when some people invent new terms in order to deal in usury
Dostları ilə paylaş: |