When you can't do all of a good thing, what does Allah (SWT) ask of you? And what about the things He (SWT) has forbidden?
Islamic Studies · 40 Hadith, 9th and 10th Grade · 60 to 75 minutes
Last lesson, Hadith 8 taught us that when people show Islam outwardly, we deal with them by what we can see, and what is inside their hearts is for Allah (SWT) alone to judge. We also read that hadith in its setting, together with the Quran.
وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى
"...and their reckoning is with Allah (SWT)."
Hadith 8 named three things Allah (SWT) has commanded: the testimony of faith, the prayer, and the zakah. Hadith 9 is about how we carry everything we are commanded, and everything we are forbidden.
Before we read anything, answer this honestly. There is no wrong first answer.
You planned to read one page of Quran every day and missed three days in a row. What do most people do next? What should they do?
Is there a difference between "I can't" and "I don't want to"? How would you know which one you are saying?
Keep your answer in mind. Hadith 9 answers this question in one sentence.
عَنْ أَبِي هُرَيْرَةَ عَبْدِ الرَّحْمَنِ بْنِ صَخْرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ وَاخْتِلَافُهُمْ عَلَى أَنْبِيَائِهِمْ".
Abu Hurairah, Abd al-Rahman ibn Sakhr (RA), said: I heard the Messenger of Allah (SWT) (pbuh) say: "What I have forbidden you, avoid it. And what I have commanded you, do of it as much as you are able. For what destroyed those before you was only their many questions and their disagreeing with their prophets."
Read the first two sentences again slowly. What is different about the way the hadith treats what is forbidden and what is commanded?
Why do you think the first part has no "as much as you are able" in it?
The third part is a warning about questions. What could questions have to do with following commands and avoiding what is forbidden?
Ibn Rajab wrote one of the best-known explanations of al-Nawawi's 40 Hadith, called Jami' al-'Ulum wa al-Hikam. This is how he explains the difference between the two parts:
"The correct view on this is that Allah (SWT) does not charge His (SWT) servants with deeds they have no ability to do, and He (SWT) has lifted many deeds from them because of hardship alone, as a concession to them and a mercy to them. As for the prohibitions, no one is excused for committing them because of a strong pull or strong desires. Rather, He (SWT) has charged them with leaving them in every case..."
Right after this, Ibn Rajab discusses cases of real necessity. Those are questions of fiqh with careful details, so if one ever applies to you, ask your imam.
Ibn Rajab says a strong pull toward something forbidden is not counted as an excuse. Why do you think that is?
Ask yourself: is there something I tell myself I "can't" stay away from?
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ
So fear Allah (SWT) as much as you are able and listen and obey and spend [in the way of Allah (SWT)]; it is better for your selves.
Find the Arabic words that appear in both this ayah and Hadith 9.
Does "as much as you are able" sound like a low bar or a high bar to you? Why?
"As much as you are able" works in two directions. It never asks you for more than you can do, and it asks you for all that you can do.
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ
Allah (SWT) does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.
If Allah (SWT) never charges a soul beyond its capacity, what does that tell you about every command He (SWT) has given you?
When a command feels too heavy for you, what could help you carry it?
We will come back to the end of this same ayah at the close of today's lesson.
عَنْ عِمْرَانَ بْنِ حُصَيْنٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَتْ بِي بَوَاسِيرُ، فَسَأَلْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الصَّلَاةِ، فَقَالَ: "صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ".
Imran ibn Husayn (RA) said: I had piles (hemorrhoids), so I asked the Prophet (pbuh) about the prayer. He said, "Pray standing. If you are not able, then sitting. If you are not able, then on your side."
"Not able" here is tastati', from the same root as istata'tum in Hadith 9. Notice that the answer steps down one level at a time. What does that teach you about doing what you can?
This hadith is quoted as it was said. How it applies to a particular person, and what counts as "not able", are explained by scholars, and the schools of fiqh discuss them in detail. If this ever applies to you or someone in your family, ask your imam.
"In his (pbuh) words, 'When I command you to do something, do of it as much as you are able,' there is evidence that whoever is unable to do all of what was commanded, but is able to do some of it, does as much of it as is possible."
Scholars of fiqh later put this into a well-known principle: al-maysur la yasqut bil-ma'sur, what is easy is not dropped because of what is hard. How it applies to particular acts of worship is worked out by the schools of fiqh, and they do not always agree, so for your own situation, ask your imam.
The same spirit applies to the good habits you are building:
"I missed three days of my Quran page, so the goal is dead. I'll start again some other time."
"I missed three days. Today I can read one page, so I'll read one page today."
Where in your life are you treating a good thing as all or nothing?
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا مَرِضَ الْعَبْدُ أَوْ سَافَرَ، كُتِبَ لَهُ مِثْلُ مَا كَانَ يَعْمَلُ مُقِيمًا صَحِيحًا".
The Messenger of Allah (SWT) (pbuh) said: "When a servant falls ill or travels, there is written for him the like of what he used to do when he was at home and healthy."
When you truly can't, Allah (SWT) knows it. Notice what is written for the one who is sick: what he used to do when he was healthy. The good you keep up on the days you are able is still written for you on the days you are not able.
The same honesty works in the other direction. "I can't" should never become a quiet way of saying "I don't want to" or "I haven't really tried."
Ask yourself: what is one thing I say "I can't" about that is really "I haven't tried"?
عَنْ أَبِي هُرَيْرَةَ قَالَ: خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "أَيُّهَا النَّاسُ، قَدْ فَرَضَ اللَّهُ عَلَيْكُمُ الْحَجَّ فَحُجُّوا". فَقَالَ رَجُلٌ: أَكُلَّ عَامٍ يَا رَسُولَ اللَّهِ؟ فَسَكَتَ حَتَّى قَالَهَا ثَلَاثًا، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَوْ قُلْتُ نَعَمْ لَوَجَبَتْ، وَلَمَا اسْتَطَعْتُمْ".
Abu Hurairah (RA) said: The Messenger of Allah (SWT) (pbuh) addressed us and said, "O people, Allah (SWT) has made Hajj obligatory for you, so perform Hajj." A man said, "Every year, O Messenger of Allah (SWT)?" He stayed silent, until [the man] had said it three times. Then the Messenger of Allah (SWT) (pbuh) said, "If I had said yes, it would have become obligatory, and you would not have been able to do it."
Ibn Rajab explains that this narration in Sahih Muslim tells us the occasion of Hadith 9 (a summary, not a quote). Before the next slide, think: why might the Prophet (pbuh) have stayed silent instead of answering right away?
ثُمَّ قَالَ: "ذَرُونِي مَا تَرَكْتُكُمْ، فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ، فَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَدَعُوهُ".
Then he said, "Leave me as long as I leave you. For those who came before you were destroyed only because of their many questions and their disagreeing with their prophets. So when I command you to do something, do of it as much as you are able, and when I forbid you from something, leave it."
The man's question sounded careful and serious. What would have happened to every Muslim after him if the answer had been yes?
How can a question make something heavier instead of clearer?
Scholars explain "Leave me as long as I leave you" to mean: do not press me with questions about what I have left unsaid. (A summary, not a quote.)
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ ● قَدْ سَأَلَهَا قَوْمٌ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ
O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur'an is being revealed, they will be shown to you. Allah (SWT) has pardoned it [i.e., that which is past]; and Allah (SWT) is Forgiving and Forbearing. ● A people asked such [questions] before you; then they became thereby disbelievers.
Which words in these ayat sound like the end of Hadith 9?
Part of this warning belonged to the time of revelation, when a question could make something obligatory or forbidden. Ibn Rajab explains that the warning did not end there. Questions asked to be difficult, to mock, or to argue are still blamed, because what we need is to understand what Allah (SWT) and His Messenger (pbuh) said, and then act on it. (A summary, not a quote.)
عَنِ الزُّبَيْرِ بْنِ عَرَبِيٍّ قَالَ: سَأَلَ رَجُلٌ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا عَنِ اسْتِلَامِ الْحَجَرِ، فَقَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُهُ وَيُقَبِّلُهُ. قَالَ: قُلْتُ: أَرَأَيْتَ إِنْ زُحِمْتُ؟ أَرَأَيْتَ إِنْ غُلِبْتُ؟ قَالَ: اجْعَلْ أَرَأَيْتَ بِالْيَمَنِ، رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُهُ وَيُقَبِّلُهُ.
Az-Zubayr ibn Arabi said: A man asked Ibn Umar (RA) about touching the Black Stone, and he said, "I saw the Messenger of Allah (SWT) (pbuh) touching it and kissing it." [Az-Zubayr] said: I said, "What if I am crowded? What if I am overpowered?" He said, "Put your 'what if' in Yemen. I saw the Messenger of Allah (SWT) (pbuh) touching it and kissing it."
"What Ibn Umar (RA) meant is that your only concern should be following the Prophet (pbuh), with no need to imagine being unable, or finding it hard, before it happens, because that weakens the resolve to follow."
This is not a lesson on how to reach the Black Stone. Scholars explain those details, including what to do in a crowd, so ask your imam if it ever applies to you. Notice what Ibn Umar (RA) turned the man's attention back to.
The Companions (RA) did ask the Prophet (pbuh) questions, usually about what they needed in order to act, and the Quran records some of their questions. The warning in Hadith 9 is about the purpose of a question and what it does to the one asking.
You ask because you want to understand or to know what to do. You ask someone who knows. You accept the answer, even when it is not the one you hoped for.
You hunt for a loophole in something clear. You ask around until someone says what you wanted. You pile up "what if" questions before you have even tried. You ask to argue or to trap someone.
"Learning the religion and asking about knowledge are praised only when they are for acting on it, not for arguing and disputing."
If you have real questions or doubts about Islam, bring them to this class or to your imam. A question asked to understand is not what this hadith warns against.
Each group takes one card. Talk it through for 5 minutes, then give the class a 30-second answer to two questions:
"My cousin is finishing the whole Quran this Ramadan. I can't do that, so I'm not setting any goal at all."
"I already missed two prayers today, so today is ruined anyway."
"Everyone in my group chat watches things I know I shouldn't. I can't be the only one who doesn't."
"Where exactly does it say I can't? Show me the exact words, or I'm doing it."
"I'll keep asking different people until one of them tells me it's fine."
Your friend asks an honest question about Islam she doesn't understand. Someone tells her, "We're not supposed to ask so many questions."
Asking "Where is this from?" in order to learn is a good question. The problem on this card is the last part: the question is only a way out, and the person has decided before hearing the answer.
Hadith 9 does not silence sincere questions. A question asked to understand and to act is the kind scholars praise, so using this hadith to shut it down gets the hadith wrong.
For card 2, look back at Ibn Rajab's words under "Not all or nothing." If you have questions about missed prayers, ask your imam.
Take out a sheet of paper and write your three answers quietly.
Your writing stays with you.
These words come from the end of the same ayah we read earlier. Listen for the words "those before us" and "no ability to bear."
رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا
Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You (SWT) laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us.
Pick one good thing and do as much of it as you are able every day this week, even if it is less than you wanted. Pick one thing you have only been half avoiding, and keep fully away from it.
Say this dua each night before you sleep, and try to learn the words by heart.