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It is my observation that most contemporary researchers and writers about Islâm fall into one of two
groups. The vision of one group has been blinded by the glamour of Western civilization. Overawed by this
great idol, they worship it, approach it imploringly, and stand before it humbly, with downcast eyes,
accepting Western principles and customs as unassailable and proven beyond doubt. Accordingly, if some
aspect of Islâm agrees with these principles and customs, they praise and extol it, while if some aspect
opposes them, they try to find similarities and agreements, offer excuses and apologies, or resort to far
fetched explanations and distortions, as if Islâm had no choice except to surrender to the philosophy and
customs of Western civilization. When we examine their views, we find that they permit things which Islâm
has prohibited, such as statues, lotteries, interest, being in privacy with a non-mahrem woman, a man’s
wearing gold and silk, and so on. They frown upon things which Islâm has permitted, such as divorce and
plurality of wives, as if, in their view, whatever is legal in the West is halal and what is illegal is haram.
They forget that Islâm is the word of Allâh and that His word is always uppermost. Islâm came to be
followed, not to follow; to be dominant, not subordinate. How can the Rabb of men follow men and how
can the Creator submit to the whims of His creatures? (If the reality had been in accord with their desires,
the heavens and the earth, and whosoever is therein, would have been in corruption...) (Holy Qur‘ân
23:71) (The numbering of Qur‘ânic chapters and verses used throughout this book is the standard
numbering used in all editions of the Qur‘ân. The sole exception is in relation to Surah al-Maidah, the fifth
Surah, the numbering of which differs slightly between the translations of A. Yusuf‘Ali and those of other
translators. Where verses from this surah are cited, the numbering used by Yusuf ‘Ali is given first and the
numbering used by such translators as Pickthall, Maududi, M. Asad and others is given in brackets
immediately following it. (Trans.))
(Say: Is there among your partners (whom you associate with Allâh) any who guides to the truth? Say:
Allâh guides to the truth. Then does He Who guides to the truth have more right to be obeyed, or the one
who is not guided unless he receives guidance? Then what is wrong with you all? How do you judge?)
(10:35)
The other group is frozen in its fixed opinions concerning questions about the halal and the haram,
following a statement in a text which they assume to be Islâm. They do not budge a hair’s breadth from
their position, nor do they try to weigh their opinion against the arguments of others, and to arrive at the
truth after a comparison and critical evaluation of all opinions. If one of them were to be asked his opinion
concerning music, singing, chess, women’s education, a woman’s showing her face and hands, and
similar matters, the most likely word to issue from his tongue would be Haram. This group has forgotten
the caution exercised by our righteous forebearers in such matters, who never applied the word haram to
anything unless they knew it to be definitely prohibited. If there were the slightest doubt concerning the
matter they would only say, “We disapprove of it” or “We do not like it,” or some other similarly mild
statement.
I have endeavored not to be in either of these two groups. I cannot compromise my religion by taking the
West as my god after accepting Allâh as the Rabb, Islâm as the religion, and Muhammad (s.a.w.s.) as the
Messenger. At the same time, I cannot compromise my intellect by following one particular school of
jurisprudence in all its judgements, whether right or wrong, suspending my own faculty of reasoning and
discernment. “A blind follower,” in the words of Ibn al-Jawzi, “does not have any trust in what he follows.
To imitate is to suspend the use of the intellect, whereas the intellect is created for thinking and reasoning.
It is stupidity when a person is given a light to show him the way, he should extinguish it and walk in
darkness.’‘(Talbis Iblis, p. 81.)
This is why I have not confined myself to any one of the several schools of jurisprudence (madhahib,
singular madhab) prevalent in the Islâmic world, for the truth is not the monopoly of any one school. The
leading scholars of these schools never claimed that they were infallible; they were, in fact, researchers
who sought to know the truth. If they erred in a ruling they will have a reward, while if they were correct,
their reward will be twice as great.
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Said Imam Malik, “The word of any person other than the Prophet (s.a.w.s.) is sometimes accepted and
sometimes rejected.” And Imam Shafi‘i commented, “My opinion is correct with the possibility of its being
in error. An opinion different from mine is in error with the possibility of its being correct.”
While it is not worthy of a Muslim scholar who is capable of comparing and choosing to tie himself to a
single school of jurisprudence or to submit to the opinion of a particular jurist, he must give weight to
arguments and proofs. The jurist with strong arguments and a valid proof deserves to be followed, while
the one with weak arguments and incorrect proofs should be rejected, regardless of who he is. On this
point, Imam ‘Ali says, “Truth is not to be learned on the basis of authorities. Learn the truth and then you
will know who the truthful ones are.”
I have tried, to the best of my ability, to follow the guidelines of the Institute of Islâmic Culture. Thus I have
presented the material supported by arguments, proofs, and comparisons, utilizing the latest scientific
ideas and contemporary knowledge. Alhamdulillah, Islâm is like the radiant sun, whose light bears the
proof that it is an eternal religion for all mankind. (The hue imparted by Allâh - and who is better than Allâh
in imparting a hue?) (Holy Qur‘ân 2:138)
The concept of the lawful and the prohibited has been known to every people since ancient times.
However, people have differed in defining the scope, variety, and causes of taboos and prohibitions, most
of which were a product of their primitive beliefs, superstitions, and myths. Then came the divinely-
revealed religions, (According to the Qur‘ân there has been only one true, authentic faith, Al-Islâm. Islâm
means the attainment of peace through conscientious and loving submission to the Will and Guidance of
Allâh. This was the mission of all Prophets and Messengers in human history. It is the same fundamental
faith which was revealed to Moses, Jesus, and Muhammad (peace be upon them). The original
revelations given to Moses and Jesus are no longer available in their complete, original and unadulterated
form. The Qur‘ân is the only divine revelation which was meticulously preserved in its complete, original,
and unadulterated form. As such, it is to be used as the criterion to judge the authenticity of the present
forms of previous revelations.) with their laws and injunctions concerning the halal and the haram, uplifting
the human being from the level of superstition, myth, and tribalism to the level of dignity which befits a
human being.
However, in the religions revealed prior to Islâm there were some prohibitions and permissions which were
legislated for a temporary period, in relation to the specific conditions of the people and their
environments. For example, Allâh prohibited some good things to the Children of Israel as a punishment
for their rebellious attitude; thereafter, Jesus (s.a.w.s.) told the people that he had come (...confirming the
truth of what was before me of the Taurat and to make lawful to you some of what was prohibited to you...)
(3:50) (Taurat refers to the original scripture revealed to the Prophet Moses by God.)
Finally, when mankind had reached the stage of intellectual maturity and was ready to receive the last
message from Allâh Subhanahu wa Ta‘ala, Islâm came with its complete, comprehensive, and eternal
Shari‘ah (law) for the whole of mankind. Concerning this, after mentioning what He has prohibited as food,
Allâh says, (...This day I have perfected your religion for you and have completed my favor upon you, and
have chosen Islâm for you as the religion...) (5:3)
The Islâmic view of the halal and the haram is very simple and clear. It is a part of that great trust which
Allâh offered to the heavens, the earth, and the mountains, which they declined but which man accepted.
This trust requires man to carry out the duties placed on him by Allâh as His viceregent on earth and to
assume accountability concerning them. This responsibility is the basis on which the human individual will
be judged by Allâh and given his reward or punishment. Because of this trust, Allâh gave man intellect, will
power, and freedom of choice; because of this, He sent His messengers and revealed His Books. It is not
for man to ask, “Why is there halal and haram? Why am I not left free to do as I please?” for this is
precisely the test of his freedom of choice and action. Moreover, man is neither a purely spiritual being like
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