Indexed OCR Text

... A man came to Rasūlullah sallallahu 'alayhi wa sallam and sought
permission to go for jihad. He asked: "Are your parents alive?" He replied:
"Yes." Rasūlullāh sallallahu 'alayhi wa sallam said: "Strive in serving them."
عن عائشة رضي الله عنها قالت: قلت يا رسول الله على النساء جهاد؟ قال: نعم عليهن
-
جهاد لا قتال فیه.
'Ā'ishah radiyallāhu 'anhā narrates: I asked: "O Rasūlullāh! Is there jihād for
women?" He replied: "Yes. Jihad in which there is no fighting is for them."
In all these above narrations, jihad in Allah's cause does not refer to
fighting. Rather, it refers to hajj, serving parents and so on.
When Rasūlullah sallallahu 'alayhi wa sallam and Hadrat Abu Bakr
radiyallahu 'anhu were in the Thaur cave on the occasion of the Hijrah,
Hadrat Asma' bint Abī Bakr radiyallahu 'anhā used to bring food to
them. Imam Bukhārī rahimahullah includes this incident under the
chapter on battles.
باب حمل الزاد في الغزو: عَنْ أَسْمَاءَ رضى الله عنها قَالَتْ صَنَعْتُ سُفْرَةَ رَسُولِ اللهِ صلى الله
عليه وسلم فِي بَيْتِ أَبِى بَكْرٍ حِينَ أَرَادَ أَنْ يُهَاجِرَ إِلَى الْمَدِينَةِ، قَالَتْ فَلَمْ تَجِدْ لِسُفْرَتِهِ وَلاَ
لِسِقَائِهِ مَا نَرْبِطُهُمَا بِهِ، فَقُلْتُ لَّبِى بَكْرٍ وَاللهِ مَا أَجِدُ شَيْئًا أَرْبِطُ بِهِ إِلاَّ نِطَاقٍ. قَالَ فَشُقِّيهِ
بِثْنَيْنِ، فَارْبِطِيهِ بِوَاحِدِ السِّقَاءَ وَبِالآخَرِ السُّفْرَةَ. فَفَعَلْتُ، فَلِذَلِكَ سُمِّيَتْ ذَاتَ النَّطَاقَيْنِ. 2
Moreover, the word jihad in the following verse does not refer to
fighting because it is from a Makkan sūrah.
والذين جاهدوا فينا لنهدينهم سبلنا.
Those who strove in Our cause, We shall show them Our paths.3
To sum up, it becomes clear from the above quotations that the words
Jihad Fī Sabīlillāh (striving in Allah's cause) are used to refer to good
deeds and they were used as such by the Muhaddithun as well. Thus, if
the Tablighis use these texts to apply to Da wah then there is nothing
wrong with that; it is absolutely correct. In fact, inviting to Allah ta'ala
is the essential foundation of good deeds. Yes, waging jihad in Allah's
[ رواه ابن ماجه، ص 208.
2 رواه البخاري: 1\418.
3 Sūrah al-'Ankabūt, 29: 69.
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cause is the highest form of fighting against the enemies of Islam. It
would be foolish to deny this.1
Allāh ta'ālā knows best.
Tablīghīs do not prohibit evil
Question
Some people object against the Tablighīs by saying that nahī 'anil
munkar - prohibiting evil - is not found in them whereas - based on
the Qur'an and Hadith - prohibiting evil is also an important duty in
Islam. Allāh ta'ālā says:
وَلْتَكُنْ مِّنْكُمْ أُمَّةُ يَّدْعُوْنَ إِلَى الْخَيْرِ وَيَأْمُرُوْنَ بِالْمَعْرُوْفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ﴿ وَأُولِكَ
هُمُ الْمُفْلِحُوْنَ
There should be among you a group that continually invites towards good, and
continually commands good deeds, and forbids evil. It is they who have
reached their goal.2
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُوْنَ بِالْمَعْرُوْفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُوْنَ بِاللهِ
You are the best of all nations which has been sent into the world - you enjoin
good and forbid evil, and you believe in Allāh.3
A Hadith states:
والله لتأمرن بالمعروف ولتنهون عن المنكر أو ليوشك أن يبعث الله عليكن عذاباً من
عنده ثم لتدعونه فلا يجابون أو كما قال عليه السلام.
By Allah you will most certainly have to enjoin good and prohibit evil or else
Allah ta'ālā will soon inflict you with a punishment. You will then beseech Him
and your prayers will go unanswered.
What is the reply to this objection?
Answer
There are different types of prohibiting evil. They are explained
briefly:
1 For additional details refer to: Tablīghī Jamā at Par Chand 'Umūmī I'tirādāt Aur
Oen Ke Mufassal Jawabāt of Hadrat Maulana Muhammad Zakarīyya
rahimahullāh.
2 Sūrah Āl 'Imran, 3: 104.
3 Sūrah Āl 'Imran, 3: 110.
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(1)
Prohibiting evil through or via enjoining good
One type is the explicit form while the other is implicit. The Tablighīs
prohibit evil implicitly. For example, they say: "Go to the masjid." By
people going to the masjid, they automatically keep away from many
evils. Evils can be compared to darkness while good deeds can be
compared to light. The presence of light automatically results in the
disappearance of darkness.
To put it in another way, one type is direct and the other is indirect.
The Tablighīs engage in indirect prohibiting of evil. For example, they
call people towards salah which prevents a person from evils and
immorality. Allāh ta'ālā says:
ان الصلاة تنهى عن الفحشاء والمنكر.
Surely salah restrains [man] from indecency and evil.1
Tablīghīs invite towards the Kalimah Tayyibah, īman and sincerity; all
of which stop a person from evils and acts of disobedience. A Hadith
states:
عن زيد بن أرقم قال: قال رسول الله صلى الله عليه وسلم: من قال لا إله إلا الله مخلصاً
دخل الجنة قيل وما إخلاصها قال: أن تحجزه عن محارم الله عز وجل. (المعجم الأوسط
للطبرانى، رقم: ١٢٥٧، وفى إسناده محمد بن عبد الرحمن بن غزوان، وہو وضاع).
... Rasūlullāh sallallāhu 'alayhi wa sallam said: "The one who says Lā Ilāha
Illallah with sincerity shall enter Paradise." He was asked: "What does its
sincerity entail?" He replied: "It comes as a barrier from Allah's prohibitions."
(2)
Prohibiting evil via the 'ulama'
Due to their not being aware of the conditions and situations, people
of an area inform their 'ulama' and leaders who then carry out the
obligation of prohibiting evil through wisdom.
(3)
Prohibiting evil collectively
1 Sūrah al-'Ankabūt, 29: 45.
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You get individual prohibiting of evil and collective. The Tablighīs
carry out collective prohibition of evil. For example, certain evils exist
in a locality. They deliver a general talk in the masjid and draw
attention to those evils. There are countless occasions when
Rasūlullāh sallallahu 'alayhi wa sallam did this.
(4)
Delaying the prohibition of evil for various underlying reasons
The hearts of heedless people are attracted through enjoining good,
speaking about the virtues of actions and giving glad tidings so that -
later on - the innate capability to accept the prohibition of evil is
developed within them. If prohibiting evil is started right at the
beginning, there is a strong fear that it will cause rejection and dislike
in them. In many places in the Qur'an, enjoining good is mentioned
before prohibiting evil, giver of glad tidings is mentioned before
warner. The Ahadith contain these words:
يسرا ولا تعسرا، بشرا ولا تنفرا. (متفق عليه)
Pave the way for ease, do not make things difficult. Give glad tidings, do not
cause averseness.
The Tablighīs give consideration to this sequence.
(5)
There are different levels of prohibiting evil. Each person is required
to carry it out according to his capability and knowledge.
عن أبي سعيد الخدرى رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول:
من رأى منكم منكراً فليغره بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه وذلك
أضعف الإيمان. (رواه مسلم برقم: ٧٨).
Abū Sa īd al-Khudrī radiyallāhu 'anhu narrates: I heard Rasūlullāh sallallahu
'alayhi wa sallam saying: Whoever among you sees an evil, he must change it
with his hands. If he cannot, then with his tongue. If he cannot, then with his
heart; and that is the weakest form of evil.
وعن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: ما من نبى بعثه الله
في أمة قبلي إلا كان له من أمته حواريون وأصحاب يأخذون بسنته ويقتدون بأمره، ثم إنها
تخلف من بعدبم خلوف يقولون ما لا يفعلون، ويفعلون ما لا يؤمرون، فمن جابدبم بيده
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فهو مؤمن، ومن جابديم بقلبه فهو مؤمن، ومن جابديم بلسانه فهو مؤمن، وليس وراء
ذلك من الإيمان حبة خردل. (رواه مسلم برقم ٨٠).
The words "then with his heart" mean: he must dislike the action and
make a firm resolution that when he gets the ability to remove it
physically or verbally, he will do it.
The above two narrations explain the levels of prohibiting evil. (1)
Changing with the hands. This is done by rulers. (2) With the tongue.
This is done by the 'ulama' and leaders. (3) With the heart. This is for
the laymen because they neither have the authority to use their hands
nor do they have knowledge of the Qur'an and Hadith through which
they could present proofs and evidences. Therefore, their safety lies in
considering the evil to be evil with their hearts. The same is conveyed
in Fatāwā Hindīyyah as follows:
باليد على الأمراء وباللسان على العلماء وبالقلب لعوام الناس وهو اختيار الزندويستي،
كذا فى الظهيرية. (الفتاوى الهندية: ٣٥٣/٥).
وقال إمام الحرمين: إن الحكم الشرعي إذا استوى في إدراكه الخاص والعام ففيه للعالم
وغير العالم الأمر بالمعروف والنهي عن المنكر وإذا اختص مدركه بالاجتهاد فليس للعوام
فيه أمر ونهي، بل الأمر فيه موكول إلى أبل الاجتهاد. (شرح المقاصد فى علم الكلام
للتفتازاني: ٢٤٦/٢).
وفى التحرير والتنوير: والمعروف والمنكر إن كانا ضروريين كان لكل مسلم أن يأمر وينهى
فيهما، وإن كانا نظريين فإنما يقوم بالأمر والنهي فيهما أبل العلم. (التحرير والتنوير:
١٨٢/٣).
(6)
Abstaining from prohibiting evil due to the possibility of it resulting in
a worse evil
Those who are in Tabligh are generally laymen who are uneducated.
They do not know the style and manner of prohibiting evil. Thus, if
they were to do it, there is the danger of more harm. This is why they
are stopped from prohibiting evil.
Adwā' al-Bayān:
645

يشترط فى جواز الأمر بالمعروف والنهي عن المنكر ألا يؤدى إلى مفسدة أعظم من ذلك
المنكر، لإجماع المسلمين على ارتكاب أخف الضررين. (اضواء البيان: ٢٤٢/٦).
Rūh al-Bayān:
وفي تفسير روح البيان: وكذا الأمر بالمعروف والنهي عن المنكر فإنه يجب على الآمر
والنابي معرفة أحوال الناس وعاداتهم وطبائعهم ومذابيهم لئلا يكون فتنةً للناس
وتهييجاً للشر وسبباً لزيادة المنكر وإشاعة المكروه. (روح البيان: ٢٤٣/٤).
... It is necessary for the one enjoining good and prohibiting evil to know the
conditions of people, their mannerisms, temperaments and ways so that he
does not become a tribulation for them, does not incite mischief, and is not a
cause of more evil and the spread of disliked practices.
Sharh Riyad as-Salihīn:
الشرط الثالث: أن لا يزول المنكر إلى ما هو أعظم منه، فإن كان هذا المنكر لونهينا عنه،
زال إلى ما هو أعظم منه، فإنه لا يجوز أن ننهى عنه، درءاً لكبرى المفسدتين بصغريهما؛
لأنه إذا تعارض عندنا مفسدتان وكان إحداهما أكبر من الأخرى ؛ فإننا نتقي الكبرى
بالصغرى ... فالمهم أنه يشترط لوجوب الأمر بالمعروف والنهي عن المنكر أن لا يتضمن ذلك
ما هو أكبر ضررا وأعظم إثما، فإن تضمن ذلك فإن الواجب دفع أعلى المفسدتين بأدناهما،
ودفع أكبرهما بأصغرهما، وهذه قاعدة مشهورة معروفة عند العلماء.1
(7)
The Tablighis have taken on the responsibility of enjoining good.
Those who object to this must prepare a group of their own and take
on the responsibility of forbidding evil. They must not impose it on the
Tablīghīs. The Tablighīs cannot do all Dīnī works; others should also do
something.
Those 'ulama' who have become the flag bearers of prohibiting evil
have prepared a short list of evils which they speak about wherever
they go. They themselves do not prohibit countless other evils. They
merely have a few evils before them and raise the voice of prohibiting
evil.
1 شرح رياض الصالحين: 1\485.
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Allāh ta'ālā knows best.
Rejecting the means
Question
Some people make the objection against the Tablighis that they have
become Jabarīyyah who consider man to be compelled. In every talk of
theirs they say: "We must have conviction that everything happens
with Allah's will and nothing can happen by anyone apart from Allah
ta'ala. Nothing can happen through the means." Whereas this world is
the abode of means; and the Prophets 'alayhimus salām, Auliya' and
propagators are all in need of the means. What is the reply to this
objection?
Answer
What the Tablighis mean by this is that the real doer is Allah ta'ala. The
effectiveness of the means is dependent on Allah's will. The means can
have no effect without Allah's will. There are countless examples of
this in the Qur'an and Ahadith. The objective must therefore be Allah
ta'ala Himself and His Din; and not the means - they must be merely
accorded the rank of means. This is clarified in the following Hadith:
عن ابن عباس قال كنت خلف رسول الله صلى الله عليه وسلم يوما فقال: يا غلام إنى
أعلمك كلمات احفظ الله يحفظك احفظ الله تجده تجاهك إذا سألت فاسأل الله وإذا
استعنت فاستعن بالله واعلم أن الأمة لو اجتمعت على أن ينفعوك بشيء لم ينفعوك إلا
بشيء قد كتبه الله لك ولو اجتمعوا على أن يضروك بشيء لم يضروك إلا بشيء قد كتبه الله
عليك رفعت الأقلام وجفت الصحف. قال أبو عیسی هذا حديث حسن صحيح.
Ibn 'Abbās radiyallāhu 'anhu narrates: One day, I was behind Rasūlullah
sallallahu 'alayhi wa sallam [on an animal]. He said: "O boy! I am about to
teach you some facts: Uphold the injunctions of Allah and He will safeguard
you. Uphold the injunctions of Allah and you will find Him with you. If you
have to ask, ask from Allāh alone. If you seek help, seek help from Allah alone.
Have this conviction that if the entire creation were to get together to benefit
you in any way, they will not be able to benefit you in any way except with
that which Allah had already destined for you. And if they were to harm you in
any way, they will not be able to harm you in any way except with that which
Allah had already destined for you. The pens [recording the destinies] have
1 رواه الترمذي رقم 2516.
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been raised and the pages [on which the destinies are recorded] have dried
[therefore, there can be no alterations, additions or erasures]."
Adwā' al-Bayān:
ولو شاء الله تخلف تاثير الأسباب عن مسبباتها لتخلف. ومن أصرح الأدلة في ذلك قوله
تعالى: قُلْنَا يانارِ كُونِي بَرْداً وَسَلَمَا على إِبْرَاهِيمَ. فطبيعة الإحراق في النار معنى واحد لا
يتجزّأ إلى معان مختلفة، ومع هذا أحرققت الحطب فصار رماداً من حرها في الوقت الذي
كائنة برداً وسلاماً على إبراهيم. فدل ذلك دلالة قاطعة على ان التأثيؤ حقيقة إنما هو بمشيئة
خالق السموات والأرض، وأنه يسبب ما شاء من المسببات على ما شاء من الأسباب، وأنه لا
تأثير لشيء من ذلك إلا بمشيئته جل وعلا .!
Tafsīr al-Khāzin:
وفي تفسير الخازن: وما النصر إلاّ من عند الله. يعني لا تحيلوا النصر على الملائكة والجند
وكثرة العدد، فإن النصر من عند الله لا من عند غيره والغرض أن يكون توكلهم على الله
لا على الملائكة الذين أمدوا بهم وفيه تنبيه على الإعراض عن الأسباب والإقبال على
مسبب الأسباب.2
The stance of the Tablighis in this regard becomes clear from the
speeches of the previous Amir of the Tablighi Jama'at, Hadrat Maulana
Muhammad Yusuf Sahib Kandhlawī rahimahullah, and the present
objection is also answered. A few quotations are presented in this
regard:
The Prophets 'alayhimus salam did not move man away from forms and
things. Rather they taught man to remain attached to these things
while accepting Allah's power and His order as the fundamentals.
Develop this conviction that when you are attached to these
departments [of life] and utilize them while obeying Allah's legal
commands, Allah ta'ala will - through His power - convey benefit to
you through these things and this benefit will continue in the
Hereafter as well. In fact, you will receive the full benefit of them in
the Hereafter. This is the demand of La Ilaha Illallah Muhammadur
Rasulullah - that nothing will happen and nothing will be realized
1 أضواء البيان: 3\398.
2 تفسير الخازن: 34911.
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without Allah's will. It will only happen and you will only receive
through His will.1
He said in another speech:
Sometimes it happens that the Prophets 'alayhimus salām and their
followers - while acting on the order of Allah ta'ala - put efforts on the
means. However, even in these efforts, their hearts are focussed on the
Lord of the means. They have full conviction in this and also say it
verbally: "Whatever we do, we do by Allah's command; the actual doer
is Allāh ta'ālā."2
He said in one of his last speeches (Masjid-e-Bilal Park, Lahore)
If you are one who works, have this foundation that you will not
receive from your earning; you will receive from Allah ta'ala, and you
will receive by following the way of Rasūlullah sallallahu 'alayhi wa
sallam. Earning a living is merely to fulfil the command [of Allah ta'ala];
we must have the conviction that we will receive solely from Allah
ta'ālā.3
Reliance [on Allah ta'ala] is essential for the completion of īman. Allah
ta'ālā says:
وعلى الله فتوكلوا ان کنتم مؤمنین.
It is in Allah that you must place your trust if you are truly believers. 4
Observe the definition of tawakkul:
الإعتماد على الله تعالى مع رعاية الأسباب.
It entails relying on Allah ta'ala while giving due consideration to the means.
Tawakkul is an action of the heart. This point must be firmly
embedded in the heart that the means can fail but Allah's power can
never fail. Whether the chosen means are strong or weak, complete
reliance must be on Allah ta'ālā.
Adopting the means does not negate tawakkul; rather we are
instructed to adopt them. Countless texts encourage us towards their
adoption.
1 Hadratjī Kī Yādgār Taqrīre, p. 19.
2 Ibid. p. 8.
3 Ibid. p. 123.
4 Sūrah al-Mā'idah, 5: 23.
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The four categories of means:
1. Asbab Qat'īyyah Ukhrawīyyah - absolute means related to the
Hereafter.
It is obligatory and necessary to adopt these means. They include all
acts of obedience and worship which Allah ta'ala laid down as the
means for acquiring Paradise and salvation from the Hell-fire. The one
who abandons them is eligible for punishment, e.g. abandoning salah,
fasting and so on.
2. Asbāb Qat'īyyah Dunyawīyyah - absolute means related to this
world.
Allah ta'ālā initiated this practice in the world and instructed His
servants to adopt it. For example, to eat when hungry, drink when
thirsty, protect one's self from the heat, cold, etc. It is also essential
and necessary to adopt these means. If a person does not adopt them
and dies on account of it, he will be sinful. This is detailed in the books
of jurisprudence.
3. Asbāb Zannīyyah - assumed means.
The world must be on the level of an overriding feeling, not on the
level of conviction. For example, the means for acquiring sustenance -
trade, business, labour, crafts and so on. This is essential for those who
have a weak or average level of tawakkul. The special servants of Allah
ta'ālā can abandon these means.
4. Asbāb Wahmīyyah - imaginary means.
There is no basis for this category and it is haram and forbidden to
adopt it. For example, placing sheets on a grave for the realization of
certain objectives, lighting lamps over graves for the same purpose
and so on. It is obligatory to abandon means of this nature.
Observe the following texts which encourage us to adopt the means:
Qur'ānic verses:
يا ايها الذين آمنوا خذوا حذركم.
O believers! Take up your weapons.1
وابتغوا من فضل الله.
1 Sūrah an-Nisa', 4: 71.
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Seek from the bounty of Allāh.1
واعدوا لهم ما استطعتم من قوة.
Prepare for them [enemy] whatever force you can muster.2
يا بني لا تدخلوا من باب واحد وادخلوا من ابواب متفرقة.
O my sons! Do not enter through one gate. Enter from different gates
separately.3
ولا تؤتوا السفهاء اموالكم التي جعل الله لكم قياما.
Do not hand over to the dim-witted your wealth which Allāh has made a
means of your livelihood.4
فأسر بعبادي ليلا.
Take My servants and travel at night with them.
لا تقصص رؤياك على اخوتك.
Do not relate your dream to your brothers.6
ليس عليكم جناح ان تبتغوا فضلا من ربكم.
There is no sin on you if you seek the bounty of your Sustainer.7
مال هذا الرسول يأكل الطعام ويمشي في الاسواق.
What is it with this Messenger - he eats food and walks around in the market
places?8
Ahādīth:
روى ابن ماجة عن ابى خزامة قال سئل رسول الله صلى الله عليه وسلم أرأيت أدوية
نتداوى بها ورقى نسترقى بها وتقى نتقيها بل ترد من قدر الله شيئاً قال: بى من قدر الله.
1 Sūrah al-Jumu'ah, 62: 10.
2 Sūrah al-Anfal, 8: 60.
3
Sūrah Yusuf, 12: 67.
4 Sūrah an-Nisa', 4: 5.
5 Sūrah ad-Dukhan, 44: 23.
6 Sūrah Yusuf, 12: 5.
7 Sūrah al-Baqarah, 2: 198.
00
Sūrah al-Furqan, 25: 7.
651

(رواه ابن ماجة، رقم: ٣٤٣٧، والحاكم عن حكيم بن حزام، رقم: ٧٤٣١، وقال صحيح
الاسناد ووافقه الذبي).
Rasūlullāh sallallahu 'alayhi wa sallam was asked: "Do the medicines which
we take, the omens which we resort to and the precautions which we take
repulse Allah's decree in any way?" He replied: "They are in fact from the
decrees of Allāh."
روى البخارى عن المقدام عن النبى صلى الله عليه وسلم قال: ما أكل أحد طعاماً قط خيراً
من أن يأكل من عمل يده وأن نبي الله داود كان يأكل من عمل يده. (صحيح البخارى:
٢٧٨/١).
... Rasūlullāh sallallahu 'alayhi wa sallam said: No person ever ate food better
than what he earned after working with his hands. Allah's Prophet, Dawud,
used to eat from the earnings of his hands.
روى الطبراني في الأوسط عن سمرة بن جندب رضي الله عنه قال: كان أصحاب رسول الله
صلى الله عليه وسلم يتجرون فى البحر إلى الشام. (المعجم الأوسط، رقم: ٣٣١٧، والصغير،
رقم: ٣١٣).
Samurah ibn Jundub radiyallāhu 'anhu said: The Companions of Rasūlullāh
sallallahu 'alayhi wa sallam used to do business at sea extending up to Syria.
Talbīs Iblīs:
أن التوكل فعل القلب فلا ينافي حركة الجوارح ولو كان كل كاسب ليس بمتوكل لكان
الأنبياء غير متوكلين فقد كان آدم عليه السلام حراثا ونوح وزكريا نجارين وإدريس خياطا
وابراهيم ولوط زراعين وصالح تاجرا وكان سليمان يعمل الخوص وداود يصنع الدرع ويأكل
من ثمنه وكان موسى وشعيب ومحمد رعاة صلوات الله عليهم أجمعين وقال نبينا كنت أرعى
غنما لأهل مكة بالقراريط فلما أغناه الله عز وجل بما فرض له من الفيء لم يحتج إلى
الكسب وقد كان أبو بكر وعثمان وعبد الرحمن بن عوف وطلحة رضوان الله تعالى
عليهم بزازين وكذلك محمد بن سيرين وميمون بن مهران بزازين وكان الزبير بن العوام
وعمرو بن العاص وعامر بن كريز خزازين وكذلك أبو حنيفة وكان سعد بن أبي وقاص
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يبري النبل وكان عثمان بن طلحة خياطا وما زال التابعون ومن بعدهم يكتسبون
ويأمرون بالكسب.1
Tawakkul is an action of the heart, so it does not negate the movement of the
limbs. If every person who earns a living is not one who practises tawakkul, it
would mean that all the Prophets 'alayhimus salām did not practise tawakkul
because: Ādam 'alayhis salām was a farmer. Nūh and Zakarīyyā 'alayhimas
salām were carpenters. Idrīs 'alayhis salām was a tailor. Ibrahim and Lūt
'alayhimas salām were farmers. Salih 'alayhis salām was a trader. Sulayman
'alayhis salām used to plait palm leaves. Dāwūd 'alayhis salām used to make
armour and eat of its income. Mūsā and Shu'ayb 'alayhimas salām and
Muhammad Rasūlullah sallallahu 'alayhi wa sallam were shepherds.
Rasūlullah sallallahu 'alayhi wa sallam said: "I used to herd goats for the
people of Makkah in exchange for garārīt."2 Once Allah ta'ālā enriched him
from the booty which was apportioned to him, he did not have to go out to
earn a living. Abu Bakr, 'Uthman, 'Abd ar-Rahman ibn 'Auf and Talhah
radiyallahu 'anhum were cloth merchants. Similar was the case with
Muhammad ibn Sīrīn and Maymūn ibn Mihran. Zubayr ibn 'Awām, 'Amr ibn
'Ās and 'Āmir ibn Kurayz were silk merchants; and so was Imam Abu Hanīfah.
Sa'd ibn Abī Waqqās used to shape and sharpen arrows. 'Uthmān ibn Talhah
was a tailor. The Tabi'un and those who came after them used to earn a living
and instructed others to do the same.
Jāmi al-'Ulūm wa al-Hikam:
واعلم أنَّ تحقيق التوكل لا يُنافي السَّعي في الأسباب التي قدَّر الله سبحانه المقدورات بها،
وجرت سُنَّته في خلقه بذلك، فإنَّ الله تعالى أمر بتعاطي الأسباب مع أمره بالتوكُل، فالسَّميُّ
في الأسباب بالجوارح طاعةً له، والتوكُلُ بالقلب عليه إيمانً به، كما قال الله تعالى: يَا أَيُّهَا
الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ. ثم إنَّ الأعمال التي يعملها العبدُ ثلاثةُ أقسام .. 3
Tafsīr ash-Sha rāwī:
لقد نقض إمامهم الأساس التقليدی المادی لمجئ الإنسان إلى الدنيا من ذکر واننث، وجاء
عيسى عليه السلام من أم دون أب ليثبت سبحانه طلاقة القدرة وأن جعل الأسباب
للبشر، فإن أراد البشر مسبباً فعيلهم أن يأخذوا الأسباب، وأما سبحانه وتعالى فهو مسبب
1 تلبيس إبليس لابن الجوزي، ص 299.
2 A dry measure.
3 جامع العلوم والحكم: 40912-411.
653

الأسباب وخالقها وهو القادر وحده على إيجاد الشيء بتنحية كل الأسباب. (تفسير
الشعراوى: ١٩٢٥/١).
To sum up, tawakkul has two pillars: (1) actions of the heart, (2)
actions of the limbs.
The essence of the first pillar is that the heart must always be focussed
on Allāh ta ālā.
The meaning of the second pillar is that the limbs and body parts must
be directed towards the means and they must be put into motion in
that direction.
Thus, the Tablighīs do not encourage anyone to abandon the means. In
fact, they ask people to adopt the means. Before jama'ats can leave,
arrangements for all the necessities of the journey are made, and each
person is got ready according to his capability. A group is appointed to
prepare the food, and so on.
Allāh ta ālā knows best.
654

Miscellaneous Principles
Two conflicting principles
Question
The jurists constantly mention the following principle and resort to it:
إذا اجتمع الحلال والحرام غلب الحرام.
When there is conflict between the lawful and the unlawful, the unlawful takes
precedence.
On the other hand, the following principle is also quoted quite often:
الأصل في الأشياء الإباحة.
The fundamental ruling is of permissibility.
There seems to be a contradiction between the two. How can they be
reconciled? Who holds the view of "The fundamental ruling in things
is of permissibility"? Do other scholars have an opposing view to it?
Answer
There are three schools of thought in this regard:
الأصل في الأشياء التوقف.
The fundamental ruling is of restraint.
الأصل في الأشياء التحريم.
The fundamental ruling is of impermissibility.
الأصل في الأشياء الإباحة.
The fundamental ruling is of permissibility.
'Allāmah Ibn Nujaym rahimahullah writes in al-Ashbāh:
قاعدة: بل الأصل في الأشياء الإباحة حتى يدل الدليل على عدم الإباحة، وہو مذيب
الشافعى أو التحريم حتى يدل الدليل على الإباحة ونسبه الشافعية إلى أبي حنيفة.
وفى البدائع: المختار أن لا حكم للأفعال قبل الشرع والحكم عندنا، وإن كان أزلياً ..
فالمراد به بنا عدم تعليقه بالفعل قبل الشرع فانتفى التعلق لعدم فائدته.
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وفي شرح المنار للمصنف: الأصل في الأشياء الإباحة عند بعض الحنفية، ومنهم الكرخي
وقال بعض أصحاب الحديث: الأصل فيها الحظر وقال أصحابنا: الأصل فيها التوقف
بمعنى أنه لا بد لها من حكم لكنا لم نقف عليه بالعقل (انتهى) وفى الهداية من فصل
الحداد أن الإباحة أصل. انتهى (الأشباه والنظائر: ٢٠٩/١).
Ad-Durr al-Mukhtār:
أن الصحيح من مذهب أهل السنة أن الأصل في الأشياء التوقف، والإباحة رأي المعتزلة.1
'Allāmah Shāmī rahimahullāh writes:
مطلب: المختار أن الأصل في الاشياء الاباحة أقول: وصرح في التحرير بأن المختار أن
الاصل الاباحة عند الجمهور من الحنفية والشافعية. وتبعه تلميذه العلامة قاسم، وجرى
عليه في الهداية من فصل الحداد: وفي الخانية من أوائل الحظر والاباحة. وقال في شرح
التحرير: وهو قول معتزلة البصرة وكثير من الشافعية وأكثر الحنفية لا سيما العراقيين،
قالوا: وإليه أشار محمد فيمن هدد بالقتل على أكل الميتة أو شرب الخمر فلم يفعل حتى قتل
بقوله: خفت أن يكون آثما، لان أكل الميتة وشرب الخمر لم يحرما إلا بالنهي عنهما،
فجعل الاباحة أصلا والحرمة بعارض النهي. ونقل أيضا أنه قول أكثر أصحابنا وأصحاب
الشافعي الشيخ أكمل الدين في شرح أصول البزدوي، وبه علم أن قول الشارح في باب
استيلاء الكفار أن الاباحة رأي المعتزلة: فيه نظر، فتدبر.
It is gauged from the above texts that the Hanafis and Shafi'īs
unanimously hold the view of fundamental permissibility. There are
proofs supporting this view. Allah ta'ālā says:
هو الذي خلق لكم ما في الأرض جميعا.
It is He who created for you all that is in the earth.3
كلوا مما في الأرض حلالا طيبا.
Eat of the lawful and wholesome things which are in the earth.1
1 الدر المختار: 16114.
2 رد المحتار: 1051.
Sūrah al-Baqarah, 2: 29.
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The following is stated in Fath al-Bārī:
وأن الأصل في الأشياء الإباحة لكون الصحابة أقدموا على ذبحها وطبخها كسائر الحيوان
من قبل أن يستأمروا مع توفر دواعيهم على السوال عما يشكل.
فتح البارى: باب ما يكره من كثرة السوال:
وفى الحديث: أن الأصل في الأشياء الإباحة حتى يرد الشرع بخلاف ذلك.
A Hadīth states:
ما أحلالله فهو حلال وما حرم فهو حرام وما سكت عنه فهو عفو، فاقبلوا من الله عافيته
فإن الله لم يكن لينسی شئياً.
الحديث رواه البزار: برقم ١٢٣ والحاكم فى المسدرك: ٣٧٥/٢ والبيهقى فى السنن الكبرى:
١٠/١٢ وذكره الهيشمى فى المجع: ١٧١/١ وقال: رواه البزار والطبرانى.
فى الكبير وإسناده حسن ورجاله موثوقون. وقال البزار: إسناده صالح، وقال الحاكم
صحيح الإسناد.
What Allah made lawful, that is lawful. What He made unlawful, that is
unlawful. Whatever He is silent about, it is pardoned. Accept Allah's pardon
because He does not forget anything.
A Hadith states:
إن الله فرض فرائض فلا تضيعوبا ونهى عن أشياء فلا تنتهكوبا، وحد حدوداً فلا تعتدوبا،
وسكت عن أشياء من غير نسيان، فلا تبحثوا عنها، وفى لفظ وسكت عن كثير من غير
نسیان فلا تتكلفوپا، رحمة لكم فاقبلوپا.
الحديث رواه الدارقطني في سننه: ١٨٣/٤، والطبرانى فى الكبير: ٢٨٩/٢٢، والخطيب فى الفقيه
والمفقه: ٩/٢، والبيهقى فى سننه الكبرى: ١٢/١٠، وأبو نعيم فى الحلية: ١٧/٩، وقال النووى فى
الأربعین: حديث حسن.
Allah ta'ālā laid down certain obligations so do not discard them. He
prohibited from certain things so do not break those prohibitions. He set
certain limits so do not transgress them. He kept silent about certain things
1 Sūrah al-Baqarah, 2: 168.
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without having forgotten them, so do not delve into them ... He kept silent about
many things without having forgotten them, so do not go into too much pains
about them. He did this out of His mercy, so accept it.
Another Hadith states:
الحلال ما أحل الله فى كتابه، والحرام ما حرم الله فى كتابه وما سكت عنه فهو مما عفا عنه.
الحديث أخرجه الترمذى: ١٩٢/٤ كتاب اللباس: باب ماجاء فى لبس الفراء عن سلمان.
وقال الترمذى: وهذا حديث غريب لا نعرفه مرفوعا الا من هذا الوجه. وابو داود كتاب
الاطعمة باب ما لم يذكر تحريمه. وابن ماجه كتاب الاطعمة باب اكل الجبن والسمن من
حدیث سلمان.
The lawful is what Allah ta'ala made lawful in His Book. The unlawful is what
Allāh ta'ālā made unlawful in His Book. As for what He kept silent about, it is
from among the things which He pardoned.
Reconciling the two conflicting principles
Al-Ashbāh wa an-Nazā'ir states:
فمن فروعها: ما إذا تعارض دليلان أحدهما يقتضي التحريم والآخر الإباحة قدم التحريم
وعلله الأصوليون بتقليل النسخ لأنه لو قدم المبيح للزم تكرار النسخ لأن الأصل في
الأشياء الإباحة فإذا جعل المبيح متأخرا: كان المحرم ناسخا للإباحة الأصلية ثم يصير
منسوخا بالمبيح ولو جعل المحرم متأخرا لكان ناسخا للمبيح وهو لم ينسخ شيئا لكونه على
وفق الأصل .!
To sum up, we learn from the above texts that "The fundamental
ruling is of permissibility" is the creed of the Hanafis and Shafi'īs. This
principle applies to issues regarding which there is no clear text. As for
the principle "When there is conflict between the lawful and the
unlawful, the unlawful takes precedence", it applies to issues
regarding which there is an apparent conflict in the texts.
Allāh ta ālā knows best.
1 الأشباه والنظائر: 30211.
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Issuing a fatwa on conflicting rulings
Question
On which view is the fatwa issued when there are conflicting rulings
on an issue?
Answer
The following is stated in Rasm al-Muftī:
والحاصل أنه إذا اتفق أبو حنيفة وصاحباه على جواب لم يجز العدول عنه إلا للضرورة،
وكذا إذا وافقه أحدهما ...
1. When Imam Abu Hanīfah rahimahullah and his two students concur
on an issue and the ruling is not against necessity, their view will have
to be practised upon.
2. If the three concur on an issue but necessity demands a different
ruling, then as per the necessity and in the light of proofs, a fatwa
which is different from their view can be issued.
3. If one of his two students concur with Imam Abu Hanifah
rahimahullah, then as per the text of Qādī Khan, the view of Imam Abu
Hanīfah rahimahullah will be taken because the prerequisites are found
to perfection in him ... the proofs of authenticity are found in him.
4. If Imam Abu Hanīfah rahimahullah holds one view, and the other two
hold a different view and neither of the two agree with Imam Abu
Hanīfah, then 'Abdullah ibn Mubarak rahimahullah says that the view
of Imam Abu Hanīfah will be adopted. Other scholars are of the view
that the mufti has the choice of taking whichever view he wants.
Erudite scholars reconciled the above two views by saying that the
view of 'Abdullah ibn Mubarak rahimahullāh is for a muftī who is not a
mujtahid, while the second view is for a muftī who is a mujtahid. In
other words, a mujtahid muftī has a choice while a non-mujtahid muftī
does not.
All the above details only apply when the latter scholars did not issue a
fatwa on the view of Sahibayn or any other school on the basis of a
certain proof or out of necessity. If the latter scholars chose the view
of Sahibayn, the preferences of the scholars will be practised upon as
is the case with the issue of agriculture and irrigation.
When will Imam Abu Hanifah's view be left out in favour of the view of
Sāhibayn?
659

'Allāmah Ibn Nujaym rahimahullāh lists three situations in this regard:
1. The proof of Imam Abu Hanīfah rahimahullah is weak.
2. In issues related to necessity and common practice such as in
the case of agriculture and irrigation.
3. If the dispute of Sahibayn is based on differences in eras.
In short, 'Allāmah Shāmī rahimahullah gives preference to the view
that it is permissible for a mujtahid mufti to issue a fatwa based on the
strength of his proof. As for the one who is a non-mujtahid mufti, the
previously mentioned details will apply.
Allāh ta ālā knows best.
660