Introduction (cont.)

1 However, these question of why only those two were mentioned deserves more inspection. Why Weren't the Pilgrimage and zakah Also Mentioned? In this hadith, the questioner only mentioned the prayers and fasting the month of Ramadhaan. He did not mention the pilgrimage and zakah. This could have been for one of two reasons. First, these two acts may not have been obligatory at the time that the person asked this question to the Prophet (peace 1 Al-Bugha and Mistu, p. 153. Commentary on the Forty Hadith of al-Nawawi be upon him). Second, it could have been the case that these two acts were not relevant to the questioner. 1 In other words, these two both require wealth and the questioner may not have been a person of wealth and, hence, these were not obligatory upon him. The correct interpretation may be a combination of those two. It is established that the questioner died as a martyr in the Battle of Uhud. By that time, the obligation to perform the pilgrimage had not yet been revealed. Thus, there was an obvious reason why he did not ask about the pilgrimage. On the other hand, it is possible that the obligation of zakah or some form of it had already been established.2 If he were not a person of wealth, again, that obligation would not have been relevant to him and that is why he did not mention it in his question. Allah knows best. "treat the lawful as permissible and treat the forbidden as prohibited" In the text of the Forty Hadith, al-Nawawi included his own comment as to the meaning of this passage, as reproduced above. He stated, "The meaning of 'treat the forbidden as prohibited,' is to stay away from it. And the meaning of 'treat the lawful as permissible' is to perform them believing that they are permissible." The latter portion of this statement implies that a person does the permissible deeds only. In this sense, the "permissible deeds" are inclusive of what is obligatory, recommended and permitted. Hence, one performs these deeds and does not go beyond them to what is forbidden. Ibn Ra jab points out that some of the other commentators state that the meaning of this phrase is to treat the lawful as permissible by simply believing that it is permissible and to treat the forbidden as prohibited by believing it is forbidden and staying away from it.3 The difference between this and the previous interpretation is that here there is no mention of performing the lawful since oft-times the lawful is simply permitted or recommended, and it is not essential that a person actually perform them. Thus, it is sufficient that one believes in their permissibility with no need to perform them.4 At the same time, though, one must actually perform the obligatory deeds as is clearly proven in many other hadith and Quranic verses.5 1 Al-Haitami, Fath, p. 1 82. 2 For more information on the history of the legislation of zakah, see Sulaimaan al-Husain, Al­ Maal ft al-Quran al-Kareem (Riyadh: Daar al-Miraaj al-Dauliyah, 1995), pp. 292-304. 3 Cf., ibn Rajab, Jaami, vol. 1 , p. 5 13. 4 Cf., ibn al-Salaah, Siyaanah, p. 144. 5 Such is actually included in the statement of this hadith. "Treating the prohibited as forbidden" implies performing the obligatory deeds. This is because it is forbidden not to perform the obligatory deeds. If a person is truly remaining away from what is forbidden, then he must, by necessity, be performing the obligatory deeds, for not performing them is part of what is forbidden. Hadith #22: "Tell Me if I Were to Perform . . . " The difference between the two interpretations is not of great significance. However, the latter interpretation is more exacting and proper since it is definitely not necessary that one perform all the permissible deeds. One must, however, believe in their permissibility. Indeed, it is a great sin to "forbid" something that Allah has made permissible. Allah says in the Quran, 1; J ... ... ,., ... .... 0 ;:jj,., ... 13:1/-:/; '1j и Zll Fi t; G(.: t, ly଍ '1 \®\; pfJI ŷ / / / / ' /_ÑJ Ƕ ... \ !. J ,, ""''"'1 A I · '-:!๾ ๺ ::t F -.:....> u .. ,,,. ,,.. "O believers! Make not unlawful the good and pure things which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors" (al-Maaidah 87). Both forbidding what Allah has allowed and allowing what Allah has forbidden are great sins and go against the steps that lead one to Paradise, as implied in this hadith. Treating as permissible what Allah allows and treating as prohibited what Allah has forbidden is considered the correct way of "reading the Quran". Allah says in the Quran, A. .... J ,,, J ,,.. ,... 0 ! .... ,,.. :ii ,,.. J ,,.. J ., ,,,. ,... . ,,.. ലള J J. J ... ,,,. .. ,,. ,,.,,, ifJ Ó u஘ங ÉJI ÔJÕ J>- ..