Introduction (cont.)

஗? ૦\ ૧\; u.fJI ,,, ,J / .... J ,,, SJÖ1 × Ø:,t; Ó Ù "Those to whom We have given the Book 'recite it as it should be recited'. They are the ones that believe in it. As for those who disbelieve in it, they are the losers" (al-Baqara 121). The phrase, "recite it as it should be recited," has been interpreted by ibn Masood, ibn Abbaas and others to mean that they permit what it permits, forbid what it forbids and do not distort its meanings from their proper implications.1 A Muslim must believe in the permissibility of whatever Allah has allowed. He must also believe in the prohibition of whatever Allah has forbidden. These are essential aspects of the religion of Islam. If a person knowingly does not meet these conditions, he falls outside of the fold of Islam. If Allah has forbidden an act and the person believes it is permissible or should be considered permissible, he becomes a unbeliever even if he does not perform that act. On the other hand, if a person recognizes that the act is forbidden but he performs it anyway he is a sinner but, in general, he does not fall outside of the fold of Islam because he is not negating a basic principle of the faith.2 1 Quoted in ibn Rajah, Jaami, vol. 1 , p. 5 13. 2 Cf., Sultaan, p. 192. Commentary on the Forty Hadith of al-Nawawi "And I do not add anything to that" This portion of the hadith has been interpreted in different ways. Al­ Ubayy mentions that the reason the man said, "And I do not add anything to that," was because he was new to Islam and, therefore, he did not have the love and desire to perform additional, voluntary acts. Therefore, the Prophet (peace be upon him) answered him in such a way that he would know that he should perform the obligatory acts. After he becomes accustomed to Islam and loves it, he would then perform the voluntary deeds on his own. 1 However, there does not seem to be any strong evidence for this view. Al-Ubayy offers a second explanation also. He said that it implies that the man was not going to perform voluntary acts of prayer or fasting. He said the reason was that the man was too busy in performing acts like jihad and other praiseworthy deeds. 2 It is established that the questioner was one who participated in jihad; indeed, he even died as a martyr. Once again, though, there is nothing that lends itself to this interpretation. The Status of Voluntary and Recommended Deeds This hadith clearly implies that performing voluntary or recommended deeds is not necessary for entering Paradise. Indeed, by definition, such deeds are not obligatory and, therefore, a person is not sinful if he does not perform them. A person does not have to perform the voluntary or recommended deeds. As long as he is performing the obligatory deeds and remaining away from the forbidden acts, he is fulfilling the necessary requirements of his religion. However, if a person truly wishes to get closer to Allah and earn Allah's pleasure, he will not neglect the voluntary and recommended deeds. There is a great reward for their performance but a more important aspect is that they complete the performance and reward of the obligatory deeds. Most people will have some sort of shortcoming in their obligatory deeds. The voluntary deeds will make up for any deficiencies in the obligatory deeds. Hence, in general, it is discouraged for one not to do the voluntary deeds unless the quality of one's obligatory deeds is excellent. Furthermore, if a person does not perform the sunnah acts out of disdain or dislike for the sunnah, then he is no longer one who simply does not perform such deeds. In this case, he will be considered an unbeliever because of his attitude toward the deeds recommended by the shareeah. 1 Al-Ubayy, vol. I , p. 85. lbn Daqeeq al-Eid (Sharh, p. 60), al-Haitami, (Fath, p. 182), al-Bugha and Mistu (p. 155), Sultaan (p. 194) and Al-Azhari (p. 47) all offer the same explanation. None of them, though, offer any strong proof for that supposition. 2 Al-Ubayy, vol. 1, p. 85. Hadith #22: "Tell Me if I Were to Perform . . . " In addition, when a person continually avoids the recommended deeds in a general sense, it demonstrates his lack of concern for the religion. He will be losing a great deal of reward and a great opportunity to get even closer to Allah. For this reason, some scholars would not accept the testimony of a person who is known not to perform the sunnah or recommended acts. Although they are not doing something considered strictly forbidden, they are demonstrating a lack of religiousness. 1 Al-Bugha and Mistu further point out that the Companions were very anxious to get as close as possible to Allah and to please Him in every way.