Being Cautious Of The Doubtful
بسم الله الرحمن الرحيم
In the Name of Allah The most Gracious The Most Merciful
On the authority of Abu Muhammad al-Hasan ibn Ali ibn Abee Talib (رضي الله عنه), the grandson of the Messenger of Allah (صلى الله عليه وسلم), and the one much loved by him, who said: I memorised from the messenger of Allah (صلى الله عليه وسلم): “Leave that which makes you doubt for that which does not make you doubt.”[At-Tirmidhi] [An-Nasai]. (At-Tirmidhi said that it was a good and sound (hasan saheeh) hadeeth. Shiekh albani said it’s sahih.)
Brief biography of Al-Hasan (رضي الله عنه). He was the sibt (son of a daughter) of the Prophet, from Fatimah. It is said that he was named from the Prophet (صلى الله عليه وسلم) himself. He narrated 13 ahadith from the Prophet (صلى الله عليه وسلم). He received the bay’a but he left it for Muw’awiyah. The date of his birth is said to be in the third year of hijrah in the middle of month of Ramadhan. There is a difference of opinion on when he died. Some say he died in 49Ah and some say 51 wallahu ‘Alam.
Rayhaan is a nicely scented flower.
Al Hasan said I memorized from the Prophet (صلى الله عليه وسلم) and this shows the virue of memorizing and how the companions did that even when they were young like al hasan was. It is a great virtue to memorize and also acting upon it. Allah dispraised the jews and called them donkeys because they did not act upon what they knew. One must specify in his day a time to revise and memorize. You will lose the information if you do not revise it. One should not focus on memorizing without trying to understand it.
This hadith is a foundation in dealing with wara’ (god concious).
You should leave the doubt that you feel in your heart for what you know. e.g. one is starting prayer and he is sure that he made wudhu and he is in doubt whether he invalidated it or not. You leave this doubt and stick with what you are sure of and that was that he made wudhu. As is stated in the following hadith:
Abu Huraira reported: The Messenger of Allah (صلى الله عليه وسلم) said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell. (Sahih Muslim).
There will be things one will be in doubt in when it comes to worship, trade, marriage and other issues. Some people get lots of whispers and do things like, repeat wudhu and prayers a lot because of these whispers. You leave the doubt and you wait until the issue becomes clear to you. In another hadith the Prophet (صلى الله عليه وسلم) said:
…So whoever leaves it to protect his religion and his honor, then he will be safe, and whoever falls into something from them, then he soon will have fallen into the unlawful… (At-Tirmidhi)
Notes From Sharh (Explanation):
Its meaning returns back to what has already been said regarding the meaning of Hadeeth 6, that is : “The Halaal is Clear, and the Haraam is Clear, and between them are Doubtful matters”. And it has been narrated in another hadeeth that the Messenger (صلى الله عليه وسلم) said:
“The slave will never be able to attain the ranks of the Muttaqoon (pious ones) until he leaves those things which do not seem to have any harm in them, fearing that they may indeed be harmful/unlawful.” And this would be a higher station than that indicated by the first hadeeth.
That it is essential to leave the doubtful things.
That one cannot continue doing the doubtful when one knows of an alternative with certainty.
Leaving That Which Does Not Concern You
On the authority of Abu Hurairah (رضي الله عنه) who said: The Messenger of Allah (صلى الله عليه وسلم) said, “Part of the perfection of one’s Islam is his leaving that which does not concern him.” A hasan (good) hadeeth which was related by at-Tirmidhi and others in this fashion.
Ibn Rajab said this hadith is a great foundation for the foundation of good manners. It is especially important in the case of the tongue, because it throws many people into the fire.
“Part of the perfection of one’s Islam” this means it is a part and not the entire thing. We understand that there is good excellent Islam and bad Islam when it comes to a person. Islam is not one state, there are those that are bad and those who are good in Islam. According to some of the scholars they say the part of the perfection and good Islam is staying away from the haram and doing what is permissible. The more he does this then the better it is. Some scholars say it is reaching Ihsaan that is the perfection of one’s Islam. The first opinion is stronger.
“Part of the perfection of one’s Islam is his leaving that which does not concern him.” One point We learn from this sentence is that from the persons bad islam is running after what does not concern him. Islam is just not doing actions but it is also leaving things. The prophet said “the muslim is the one that the muslims are safe from his mouth and hands”. The most important thing to be careful of with what doesn’t concern you is the tongue. We need to be careful of how we use it. Hasan al basri said from the signs that allah is turning away from the slave is that he lets that slave be busy with what does not concern him.
The other point we learn from that line in the hadith is involving yourself in what concerns you. Giving dawah is an e.g. of something you should concern yourself with. All points of sharia are something that concern you and what helps you reach jannah. In the dunya the things that you are concerned with is something that keeps you alive such as working and getting rizq. This is not considered as running after the dunya. The prophet said it is a great sin to prevent your family from rizq. Getting food for your wife and kids and other things they require is obligatory upon a man and doing the means to get this rizq is obligatory e.g. working. Singers, hollywood actors and all those affairs are none of our concern and if it is a Muslim’s concern then this is bad Islam and it is going in the wrong direction.
Leaving things that do not concern you is just not with the tongue but also with the heart. Your heart should not be attached to the dunya. The hereafter is eternal happiness for the believers and the hell fire is eternal punishment for the kafir. It is the belief of the mu’tazila that the akhira will not last forever. Zakir Naik is also of this opinion. Shiekh uthaymeen said one who says that the akhira is forever but the fire fades then don’t pay attention to this because the opinion is wrong and holds no weight. Allah is the eternal because this is from His essence and He is eternal whereas the inhabitants of jannah live for eternity because of Allah subhanahu wa ta’ala. He is the reason they are still alive and they need Him where Allah does not need anyone.
When we warn about something we need to tell the people why and explain the shubha (doubt), so they understand. We need to let people know the aqeedah of ahl sunnah wal jammah. All this is what concerns the Muslim.
There are many things one can name that does not concern him. Seeking to be a ruler or a king is not his concern. The prophet (صلى الله عليه وسلم) warned a companion about this in the hadith: Narrated ‘Abdur-Rahman bin Samurah: That the Messenger of Allah (صلى الله عليه وسلم) said: “O ‘Abdur-Rahman! Do not ask for a position of leadership, for if you receive it due to asking, you will be left alone with it, and if you receive it without asking, then you will be aided in it. And if you take an oath and you see that something else is better than it, then do what is better, and make an atonement for your oath.” (At-Tirmidhi).
Taqwa is what saves a Muslim from all this with Allah’s permission. The Prophet (صلى الله عليه وسلم) said in a hadith:
Anas (رضي الله عنه) reported: Messenger of Allah (صلى الله عليه وسلم) said: “Three (things) follow a dead person: Members of his family, his property and his deeds. Two of them return; and one remains with him. The people and his wealth return; his deeds remain with him”. [Al-Bukhari and Muslim].
Actions are from the reasons people enter jannah with the permission of Allah. A Muslim does not enter it by his deeds alone but it is Allah allowing the slave to enter it by His Mercy. Actions are also a reason to enter the fire.
Notes From Sharh (Explanation):
And this hadeeth has also been narrated by Qurrah bin ‘Abd-ir-Rahmaan from [the great Muhaddith] az-Zuhree, from Abee Salamah from Abee Hurairah, and he considered its chains of narration Saheeh (Authentic), and then he said regarding the hadeeth that it is from the Comprehensive speech that contains many significant meanings, and all this in very few words. And similar to this [hadeeth] is the statement of Abu Dharr (رضي الله عنه) in some of his narrations from the Prophet (صلى الله عليه وسلم) that he said:
“And whoever accounts his speech by his actions, then his speech will be very little except in that which concerns him”.
And Imaam Maalik mentioned that it reached him that it was said to Luqmaan: “What has enabled you to attain what we see in you of Grace and Blessing ?” to which he replied: “Speaking the Truth, returning the Trusts, and leaving that which does not concern me.”
And Abu Daawood as-Sijistaanee said: “The basic principles of the Sunnah in each branch of learning are based upon four ahaadeeth” and he mentioned among them this hadeeth.
That prying and interfering in others affairs is a sign of not being a good Muslim.