The Halal, The Haram, And The Suspicious
What is definitely halal is evident and holds no doubt. The same remains true for what is haram.
Allah (subhanahu wa ta’ala) revealed His Book to Rasulullah (sallallahu alayhi wa sallam) and clearly stated every halal and haram that the ummah would need to know about. This is declared in the ayah: “And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims” (An-Nahl, 89). After explaining numerous decrees, Allah (subhanahu wa ta'ala) says: “Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things” (An-Nisa, 176).
Abbas (radiyallahu anh) made the following remarks to the noble companions of the Messenger of Allah (sallallahu alayhi wa sallam) after he passed away:
“By Allah, Rasulullah passed away, but he did so leaving us an evident path; he passed away after clarifying all the haram and halal things. He married, divorced, waged war, and made peace. There are traces of him in everything from those of you grazing your herds in the mountains while shaking down leaves from trees with your staves for the animals to building your reservoirs with mud bricks.”
Rasulullah (sallallahu alayhi wa sallam) clarified everything that is halal and everything that is haram to his ummah. Some of these clarifications are markedly more evident than others. However, some matters are not entirely laid bare. These are issues only expert scholars know. Many such issues may remain a mystery to other scholars who do not possess such in-depth expertise and knowledge.
Additionally, there may be matters subject to contention in terms of their being halal or haram due to not being widely considered and discussed among the scholars who have extensive knowledge.
Rasulullah (sallallahu alayhi wa sallam) gives a concise outline to this subject in a hadith reported by Nu’man bin Bashir (radiyallahu anh):
“Both legal and illegal things are evident, but in between them there are doubtful (suspicious) things, and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else, and at any moment, he is liable to get in it. (O people!) Beware! Every king has a Hima, and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body. If it becomes good (reformed) the whole body becomes good, but if it gets spoilt, the whole body gets spoilt, and that is the heart.” (Bukhari, Iman, 39, Buyu, 2)
The halal and the haram are well-defined
This hadith tells us that the commands and prohibitions of Islam are clear and apprises us of the attitude that is expected of us towards them. The statement “Both legal and illegal things are evident, but in between them there are doubtful (suspicious) things, and most of the people have no knowledge about them” is interpreted thusly:
What is definitely halal is evident and holds no doubt. The same remains true for what is haram. Then, there are things the status of which are unclear as to whether they are halal or haram. Only those who have gained depth in ilm are safe from doubt in these matters and can know whether they are within the boundaries of what is halal or what is haram.
Eating agricultural products, fruits, the meat of edible animals, drinking clean beverages, wearing clothes made from cotton, linen, wool, and fur, and getting married can be given as examples for definite and clear halal things.
Some examples for what is definitely and clearly haram are: eating carcasses, blood, and pork, imbibing drinks containing alcohol, marrying those who are unmarriageable according to Islam, wearing silk (for men), unlawful gains through illegitimate means such as interest and gambling, payments received for the sale of items and commodities that are unlawful to sell, and taking possession of property through illegitimate means such as theft, robbery, fraud, etc.
The suspicious, on the other hand, can be defined as consuming, spending, benefiting from, utilizing, or performing transactions with objects and assets whose status on being halal or haram is disputed.
The Messenger of Allah passed into the akhirah after the religion of Islam achieved completion. It is for this reason that a short time before his passing, the Qur’anic verse, “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion,” (Al-Maidah, 3) was revealed. Rasulullah said in a hadith that reaffirms this:
“I have left you upon such a bright path (sunnah) that its night is as bright as a day. Only the one who throws himself at destruction deviates from this faith.” (Ibn Majah, Muqaddimah, 6; Ahmad, al-Musnad, 4/26)
Abu Zar (radiyallahu anh) also points to this fact: “When Rasulullah (sallallahu alayhi wa sallam) passed away, he informed us of everything down to the birds flying in the sky.” (Ahmad, al-Musnad, 5/53; Ibn Hibban, as-Sahih, nr. 65)
So it is established categorically that Prophet Muhammad (salllallahu alayhi wa sallam) revealed and explained all that is halal and all that is haram to his ummah. However, some of these elucidations are more salient than others. It follows from these facts that everything declared in the name of Islam, spread across the world, and inevitably known as part of the religion of Islam is removed from all doubt.
Why are there differences in opinion concerning certain matters?
We mentioned earlier that some matters were subject to disagreement even though halal and haram things are clearly disclosed. Most of these disagreements are based on the following reasons:
On some occasions, the hadiths related to the subject in discussion may have been narrated by so few narrators that the narration may not have been brought to the attention of all of the scholars who stated their opinion on the issue.
Some situations involve two hadiths that independently report an action to be haram and halal, respectively. Some scholars received knowledge of the hadith narration that declares the point in question as halal while others discovered only the existence of the narration claiming the opposite; as a result, each scholar did as what they learned from the hadiths available to them required.
In some cases, scholars have come across two hadiths declaring two opposing decrees with no reference to the date of their origin, leaving them unable to ascertain which ruling is the latter that abrogates the former, which leads to them having to withhold from expressing any opinion.
Another form of disagreement may arise from there being no obvious ayah or hadith available regarding an issue, causing the scholars to infer the decree from the general meaning or through a method of comparison in fiqh known as qiyas. Matters such as these may see contrasting opinions from scholars as a natural consequence.
Also, in the case of a command or prohibition being present about a subject and the ruling on the matter presenting a status of wujub (obligation) or nadb (recommended action), scholars might express opinions at variance with each other on whether the prohibition entails the status of haram or karahah (disapproved/disliked action).
What should our disposition be towards suspicious matters?
As stated in the hadith, most people aren’t equipped with the knowledge of suspicious matters. That being said, there will certainly be scholars within the ummah who possess a sound understanding of these sources of jurisprudential disparity. Therefore, the people to issue valid and accurate decrees regarding these seemingly nebulous situations will be found within the ummah. For others, the decree remains elusive and the subject continues to engender doubt.
Rasulullah (sallallahu alayhi wa sallam) said regarding the suspicious matters: “most of the people have no knowledge about them.” This statement indicates that there are people who are well-versed in these matters, which means that the matter is only a cause for doubt for those who are not informed of the relevant decree. In summary, a subject fits into the category of suspicious matters only due to the lack of knowledge regarding its ruling, and not due to being inherently indeterminate.
Sometimes, the doubt that blurs the boundaries of halal and haram ensues from different reasons. These can be listed as below:
Certain things turn out to be halal only when their ownership is indisputably verified. Similarly, there are certain things that are established as haram when it becomes clear that its ownership lies with someone else.
As for things that are deemed mubah, it is permissible to utilize them as long as there is no information that their mubah status has expired. For example, if a person finds themselves in doubt about whether the wudu is broken or not after they make sure that they have performed wudu, the wudu remains valid and is free of doubt according to the views of the majority of scholars.
Doubt can sometimes be internally present in the ruling of an issue. There can be uncertainty as to which principle a subject should be considered by. In any case, there will be a select group of people, as Rasulullah (sallallahu alayhi wa sallam) asserted, who will have knowledge of certain, seemingly ambiguous matters while most people will be in doubt about these and be unable to discern whether the verdict is haram or halal. The statement of the Messenger of Allah (sallallahu alayhi wa sallam) points to the fact that the majority of people will be in the dark about subjects that maintain their ambivalence to all but a distinguished group. What is meant by “having knowledge” in the hadith is being privy to the correct ruling on if the issue is halal or haram.
Staying pure and living pure
Another part of the hadith narration states: “So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else, and at any moment he is liable to get in it.”
The meaning of this statement is as follows: regarding suspicious things people are divided into two groups: Those who have knowledge and those who are uninformed. There are also those who have knowledge about suspicious matters and actively do as their knowledge requires. These people form a third group, but are not mentioned separately because their existence is ultimately obvious. This third group is the most superior in this classification.
Because these matters are complex and problematic, those who avoid suspicious things preserve their honor and religious lives. In other terms, people who distance themselves from doubtful things put themselves in a sanctuary where they are safe from the malignities and corruptions that could tarnish their honor as good Muslims abiding by the laws of Allah.
The hadith also tells us that those who dabble in doubtful things will subject themselves to the harmful effects of such actions and open themselves up to censure. In that case, such people shouldn’t criticize those who find fault with them or harbor unflattering assumptions about them.
Part of the expression in the narration by Tirmidhi is worded thusly: “So whoever saves himself from these suspicious things saves his religion and his honor.” This means that one should abandon the practice of suspicious things not to show off or achieve other goals sullied with similar sordid intentions, but to save their religion and honor. The hadith also signifies that protecting one’s honor is a praiseworthy endeavor akin to protecting one’s religion.
Another narration of the hadith states the following: “Whoever forsakes those doubtful things lest he may commit a sin, will definitely avoid what is clearly illegal.” (Bukhari, Buyu, 2) One can then deduce that a person who abandons doubtful things should firstly wash their hands of what is unarguably established as a sin. Of course, it is needless to say that this only regards those people who wish to protect themselves from sins. Those who play a game of make-believe and feign the act of renunciation of such things will only renounce that for which they will gain others’ appreciation.
Furthermore, there is another group that takes part in doubtful things fully knowing the discussion around the issue is fraught with uncertainty. However, there is no transgression recorded in the court of Allah for someone who does things that are known by the general population to be suspicious as long as they have the necessary ilm to know that it is halal. Although, if they are anxious of being depreciated by people, it may be prudent for such a person to forgo the suspicious act to hold his religion and honor in vindication.
The question was put to scholars whether a person should obey their parents concerning performing acts that have no clear ruling. Scholars have expressed varied opinions in consideration of this. Bishr bin Harith (rahmatullahi alayh) said: “One’s parents should not be obeyed concerning taking part in suspicious matters.” Muhammad bin Muqatil al-Abbadani (rahmatullahi alayh) said: “One should obey their parents in these matters.” Imam Ahmad (rahmatullahi alayh) was hesitant and said: “One should hold the issue in abeyance and not give a direct answer.”
Haram things: Allah’s private pasture
Rasulullah (sallallahu alayhi wa sallam) drew an analogy between things that are haram and a ruler’s private pasture: “...like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it.”
This expression serves as a simile to explain that people who engage in suspicious activities draw ever closer to delving into the realm of haram actions.
Allah (subhanahu wa ta’ala) deems the boundaries of haram to be the boundaries of His own private domain and forbids people from approaching its borders. An ayah declares that a line was drawn for people between halal and haram:
“These are the limits set by Allah, so do not go near them. Thus Allah manifests His signs to the people, so that they may be God-fearing.” (Al-Baqarah, 187).
A person grazing his animals close to the borders of a king’s grove is in imminent danger of trespassing. Likewise, those who venture past the boundaries of halal and start stumbling through the perilous grounds of what is considered suspicious and uncertain, risk faltering into the forbidden territory where haram deeds abound. This venturing effaces the lines separating them from haram, and, as a result, they follow through with the acts that would put them in breach of the laws of Allah. There is a clear indication here of the need for obstacles and barriers between a person and the forbidden territory of haram acts and conduct.
Rasulullah (sallallahu alayhi wa sallam) points to this fact with his words, “A person will not reach the status of being one of those who have piety until he refrains from doing something in which there is no sin, for fear of falling into something in which there is sin.” (Tirmidhi, Sifatu’l-Qiyamah, 19; Ibn Majah, Zuhd, 25)
Some of the quotes relayed from the Salaf express this truth in similar ways. Abu’d-Darda (radiyallahu anh) said:
“The truth of taqwa is for a person to avoid even a speck of sin due to the fear of Allah and even eschew some things that are halal to form a barrier, fearing the possibility of slipping into haram.”
Hasan al-Basri (rahmatullahi alayh) said: “The taqwa of the muttaqis continues until they abandon most halal things for fear of stumbling into haram.”
Sufyan al-Thawri (rahmatullahi alayh) said: “The muttaqis were named so because they have gone to tremendous lengths to avoid some things that don’t need to be avoided.”
The steadfast direction of the heart
Marking the importance of the istiqamah (steadfastness) of the heart in achieving istiqamah with all one’s being, the Messenger of Allah (sallallahu alayhi wa sallam) issues the following warning:
“Beware! There is a piece of flesh in the body. If it becomes good (reformed), the whole body becomes good, but if it gets spoilt, the whole body gets spoilt, and that is the heart.”
This part of the hadith points to the fact that setting the body right and avoiding what is haram or suspicious is contingent on setting the heart right. If the heart becomes what is known as qalb-i salim (sound heart), meaning it only has love for Allah and those who love Him and fear of Allah and of transgressing against His laws, the rest of the body will be fine. People who own such a heart live their lives with a strong predilection to avoid everything that is haram, and turn away from suspicious things fearing that they may lead to haram.
If the heart is corrupt, it will be filled with the desire to indulge in things that the nafs enjoys even if it displeases Allah (subhanahu wa ta’ala). This leads to a degeneracy in the behavior of the body, causing each of its parts to take up unsavory behaviors that this degeneracy entails and dive into all kinds of haram and suspicious things with reckless abandon.
Because of these facts, the heart is likened to a ruler in the sayings of old: the heart is the sovereign ruler of all the organs of the human body; the organs are as its subjects. They are the soldiers that follow the heart’s commands, carry out everything as it dictates, and never disobey it. If the ruler in charge mends his ways, so do the soldiers serving under him. If the ruler chooses corruption, the soldiers fall to the same corruption that afflicts the ruler.
Only a heart that has become qalb-i salim has any merit and confers any benefit in the presence of Allah. Allah (subhanahu wa ta'ala) says:
“The Day when there will not benefit [anyone] wealth or children but only one who comes to Allah with a sound heart” (Ash-Shu’ara, 88-89).
Rasulullah (sallallahu alayhi wa sallam) used to pray “I ask You for a truthful tongue and a sound heart.” (Tirmidhi, Da’awat, 23; Nasai, Sahw, 61)
A sound heart is a heart that is safe from all disasters and evils. A sound heart is a heart that holds none other than love for Allah and for the things He loves as well as fear of Allah and of the things that will cause a person to grow distant from Him. Rasulullah says in relation to this: “The faith of a servant is not upright until his heart is upright, and his heart is not upright until his tongue is upright.” (Ibn Hanbal, Musnad Ahmad, 20:343)
Hasan al-Basri (rahmatullahi alayh) once said to a man:
“Mend your heart! Because Allah wants His servants to mend their hearts. A heart finding its cure is only possible by firmly settling the love, reverent fear, awe of his infinite greatness, and tawakkul within. This is the true meaning of kalima-i tawhid. The heart can only reform and get back on the straight and narrow if it’s filled with His love and reverent fear.”
The actions of the body are dependent on the intentions and resolutions of the heart. If its intentions and resolutions are only for the sake of Allah, not only will it find salvation but lead the person attached to it to that same deliverance. If its intentions and resolutions are for purposes other than the sake of Allah, it will become corrupt, and when it becomes corrupt, so will the actions of the whole body.
To be fond of what Allah dislikes and detest what He looks upon with favor is to blindly follow the nafs. Submitting to the whims of the nafs and determining your commitments and allegiances according to that is a hidden shirk. Hasan al-Basri (rahmatullahi alayh) once said: “You should know that you cannot love Allah unless you love obeying Him.”
They once asked Dhul-nun al-Misri (quddisa sirruhu): “When can it be said that we love our Rabb?” He said: “When the things he despises are the most despicable to you.”
Bishr bin Sari (quddisa sirruhu) said: “To love what the beloved despises is not a sign of love.”
Another quote narrates Hasan al-Basri (rahmatullahi alayh) saying: “With each look of my eyes, with each utterance with my tongue, with each grasping with my hands, with each step I take with my feet, I always ask myself: ‘Is this in obedience or disobedience to Allah?’ If it is an act of obedience, I follow through with it. If not, I renounce it.”
In short, those who love Allah prefer pleasing Him to everything else. Those who love the world prefer the desires of their nafs to everything else.
