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Good
Intentions do not make the Haraam acceptable
By Imam Qaradawi
Islam lays
great stress on nobility of feelings, loftiness of aims, & purity of intentions.
The Prophet (saws) said, "Actions will be judged by intentions, & everyone
will be recompensed according to what he intended." (Reported by al-Bukhari).
He also said: Anyone who desires what is permissible from the world, keeping
himself away from sins, working for the sake of his family, & taking care
of his neighbor, will meet his Lord with a face shining like the full moon.
(The text of the Hadith was narrated by al-Tabarani)
In this manner, whenever any PERMISSABLE ACTION of the believer is accompanied
by a good intention, his action becomes an act of worship. But the case of the
HARAAM is entirely different; IT REMAINS HARAAM NO MATTER HOW GOOD THE INTENTION,
HOW HONORABLE THE PURPOSE, OR HOW LOFTY THE AIM MAY BE." ISLAM CAN NEVER
CONSENT TO EMPLOYING A HARAM MEANS TO ACHIEVE A PRAISEWORTHY END." Indeed,
it insists that not only the aim be honorable but also that THE MEANS CHOSEN
TO ATTAIN BE PURE. "The end justifies the means" is not the maxim
of the Shari'ah, nor is "Secure your right even through wrong-doing."
This
can never be, for the Shari'ah demands that the right should be secured through
just means only. The guilt of having done what is haram will not be lifted from
because of the goodness of his objective; in Islam good aims & intentions
have no effect in lessening the sinfulness of what is HARAM. This is what the
Prophet (saws) taught us when he said: Allah is good & does not accept anything
but good ACCEPT, & Allah has commanded the Believers, as He commanded His
messengers, saying 'O you messengers! Eat of whatever is good & work righteousness.
Indeed, I am aware of what you do.' 2:172) Indeed, Allah Ta'ala does not obliterate
one bad deed by another bad deed. An unclean thing does not wipe away another
unclean
Falsely
Representing the Haram as Halal Is Prohibited
Just as Islam has prohibited whatever leads toward the haram, it has also prohibited
resorting to technical legalities in order to do what is haram by devious means
and excuses inspired by Satan. It has reprimanded the Jews for resorting to
such practices. The Prophet (peace be on him) said: "Do not do what the
Jews did in order to (technically) legalize Allah's prohibitions by flimsy excuses.''
(This hadith is in Ighathat al-Lahfan by Ibn al-Qayyim, vol. 1, p. 308. The
author says: "This was reported by 'Abdullah bin Battah on good authority,
and al-Tirmidhi classifies a similar hadith as sahih.")
This is a reference to the fact that Allah had prohibited the Jews to hunt on
the Sabbath (Saturday). To get around this prohibition, they would dig ditches
on Friday so that the fish would fall into them on Saturday, to be caught on
Sunday. Those who resort to rationalizations and excuses to justify their actions
consider such practices to be permissible, but the jurists of Islam consider
them haram, since Allah's purpose was to prevent them from hunting on the Sabbath,
whether by direct or indirect means.
Calling a haram thing by a name other than its own or changing its form while
retaining its essence is a devious tactic, since obviously a change of name
or of form is of no consequence as long as the thing and its essence remain
unchanged. Thus, when some people invent new terms in order to deal in usury
or to consume alcohol, the sin of dealing in usury and drinking remains. As
we read in the collections of ahadith,
A group of people will make peoples' intoxication halal by giving it other names.
(Reported by Ahmad.)
A time will come when people will devour usury, calling it "trade."
(Reported by al-Bukhari and Muslim )
And among the strange phenomena of our time is that people term obscene dance
"art," liquor "spirits," and usury "interest."
The Haram Is Prohibited to Everyone Alike
In the Shari'ah of Islam the haram has universal applicability; here there is
no such thing as that which is prohibited to a non-Arab but permitted to an
Arab, nor anything which is restricted to a Black but allowed to a White. For
in Islam there are no privileged classes or individuals who, in the name of
religion, can do whatever they please according to their whims. Muslims do not
have any privilege of making something haram for others while it is lawful for
themselves; this cannot be, for truly Allah is the Lord of all, and the Shari'ah
of Islam is the guide for all. Whatever Allah has legislated through His Shari'ah
is lawful for all human beings and whatever He has prohibited is prohibited
to all human beings until the Day of Resurrection.
As an example, stealing is equally haram for the Muslim and the non-Muslim;
the punishment for it is the same, regardless of the family or the origin of
the thief. The Prophet (peace be on him) firmly enforced this rule, proclaiming,
"By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would
have her hand cut off." (Reported by al-Bukhari.)
A case of theft was brought before the Prophet (peace be on him) involving two
suspects, the one a Jew and the other a Muslim. Some relatives of the Muslim
advanced circumstantial evidence to cast doubt on the Jew in order to save their
man while he was, in fact, guilty. The Prophet (peace be on him) was almost
persuaded to believe that the Muslim was innocent. Then a revelation was sent
down exposing the conspiracy, clearing the Jew of the crime and directing the
Prophet (peace be on him) to establish justice without any bias: Indeed, We
have sent down to thee the Book with the truth, so that thou mightest judge
between the people as shown by Allah; then do not be an advocate for the treacherous,
and seek forgiveness of Allah; indeed, Allah is Forgiving, Merciful. And do
not plead on behalf of those who deceive themselves; indeed, Allah does not
like the one who is treacherous and sinful. They may hide from men, but they
cannot hide from Allah, for He is with them even when they hold, by night, discourse
not pleasing to Him, and Allah encompasses what they do. Ah! You are the ones
who pleaded for them in the life of this world, but who will plead for them
with Allah on the Day of Resurrection, or who will be their guardian? (4:105-109)
In the distorted scripture of the Jews, it is alleged that while usury or interest
is prohibited to the Jew when lending money to a brother Jew, there is no harm
in charging it to a gentile, as stated in Deuteronomy 23:19-20:
You must not lend on interest (usury) to your brother, whether the loan be of
money or food or anything else that may earn interest. You may demand interest
on a loan of a foreigner, but you must not demand interest from your brother,
so that Yahweh your God may bless you in all your giving in the land you are
to enter and make your own.
The Qur'an also speaks about another similar tendency among the Jews, that of
cheating others who are not of their race or faith without feeling anything
wrong in it. The Qur'an says: And among the People of the Book is he who, if
entrusted with a single gold coin, would not return it to thee unless thou constantly
stood over him. This is because they say: We have no duty toward the gentiles,
but they utter a falsehood concerning Allah, and they know it. (3:75) (Gentiles"
here refers to the Arabs, who before Islam possessed neither religion nor a
divinely revealed scripture.)
They have unquestionably uttered falsehood in what they have ascribed to Allah,
for the law of Allah does not discriminate between one people and another, and
insofar as cheating is concerned, Allah has condemned it through the tongue
of all His messengers and prophets.
With due apologies, we may say that this tendency to use a double standard,
one for one's "brother" and another for a "foreigner" or
outsider, is a characteristic of primitive ethics. It can never be ascribed
to a divinely revealed religion, for high morality-that is, true morality -
is distinguishable by its universality and comprehensiveness and by its lack
of a double standard. The distinction between us and primitive peoples is not
in the existence or absence of a moral code but in the enlargement of the area
of its application. As an example, such people also consider honesty as a praiseworthy
quality, but they restrict its practice to the people of their own tribe. When
dealing with people from outside their tribe or clan, they see nothing wrong
with cheating them, or in fact recommending or even requiring it.
The author of The Story of Civilization writes, Almost all groups agree in holding
other groups to be infer to themselves. The Amerian Indians looked upon themselves
as the chosen people, specially created by the Great Spirit as an uplifting
example for mankind. One Indian tribe called itself 'The Only Men;' another
called itself 'Men of Men;' the Caribs said, 'We alone are people.' The Eskimos
believed that the Europeans had come to Greenland to learn manners and virtues.
Consequently, it seldom occurred to primitive man to extend to other tribes
the moral restraints which he acknowledged in dealing with his own; he frankly
conceived it to be the function of morals to give strength and coherence to
his group against other groups. Commandments and taboos applied only to the
people of his tribe; with others, except when they were his guests, he might
go as far as he dared (Will Durant, The Story of Civilization, Simon and Schuster,
New York, 1935, vol. l, pp. 54-55.).
What is Halal Is Sufficient, While What is Haram Is Superfluous
One of the beauties of Islam is that it has prohibited only such things as are
unnecessary and dispersible, while providing alternatives which are better and
which give greater ease and comfort to human beings. This point has been explained
by Ibn al-Qayyim:
Allah has prohibited seeking omens by drawing lots but has provided the alternative
of istikhara (Islam teaches that if the Muslim faces a problem he should consult
with others and seek guidance fAllah. The meaning of istikhara is to ask guidance
from Allah in making a choice between two conflicting decisions. For this there
is a salat and a du'a (supplication).) which is a supplication for seeking Allah's
guidance.
He has prohibited usury but has encouraged profitable trade. He has prohibited
gambling but has permitted betting on forms of competition which are useful
for their (the Muslims) religious striving, such as horse or camel racing and
competing in marksmanship.
He has prohibited (to men) the wearing of silk but has given them the choice
of other materials such as wool, linen, and cotton.
He has prohibited adultery, fornication, and homosexuality but has encouraged
lawful marriage. He has prohibited intoxicating drinks in order that they may
enjoy other delicious drinks which are wholesome for the body and mind. And
He has prohibited unclean food but provides alternative wholesome food. (Rawdah
al-Muhibbeen, p. 10, and A'alam al-Muwaqq'in, vol. 2, p.111.)
Thus, when we survey the Islamic injunctions in their totality, we find that
if Allah limits the choice of His servants in relation to some things, He provides
them with a still wider range of more wholesome alternatives in relation to
other things of a similar kind. For assuredly Allah has no desire to make peoples'
lives difficult, narrow, and circumscribed; on the contrary; He desires ease,
goodness, guidance, and mercy for them, according to His saying: Allah desires
to make clear to you and to guide you to the ways of the (righteous) people
before you and to turn to you in mercy; and Allah is Knowing, Wise. And Allah
desires to lighten your burden, for man was created weak. (4:26-28)
The Haram Is Prohibited to Everyone Alike
In the Shari'ah of Islam the haram has universal applicability; here there is
no such thing as that which is prohibited to a non-Arab but permitted to an
Arab, nor anything which is restricted to a Black but allowed to a White. For
in Islam there are no privileged classes or individuals who, in the name of
religion, can do whatever they please according to their whims. Muslims do not
have any privilege of making something haram for others while it is lawful for
themselves; this cannot be, for truly Allah is the Lord of all, and the Shari'ah
of Islam is the guide for all. Whatever Allah has legislated through His Shari'ah
is lawful for all human beings and whatever He has prohibited is prohibited
to all human beings until the Day of Resurrection.
As an example, stealing is equally haram for the Muslim and the non-Muslim;
the punishment for it is the same, regardless of the family or the origin of
the thief. The Prophet (peace be on him) firmly enforced this rule, proclaiming,
"By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would
have her hand cut off." (Reported by al-Bukhari.)
A case of theft was brought before the Prophet (peace be on him) involving two
suspects, the one a Jew and the other a Muslim. Some relatives of the Muslim
advanced circumstantial evidence to cast doubt on the Jew in order to save their
man while he was, in fact, guilty. The Prophet (peace be on him) was almost
persuaded to believe that the Muslim was innocent. Then a revelation was sent
down exposing the conspiracy, clearing the Jew of the crime and directing the
Prophet (peace be on him) to establish justice without any bias: Indeed, We
have sent down to thee the Book with the truth, so that thou mightest judge
between the people as shown by Allah; then do not be an advocate for the treacherous,
and seek forgiveness of Allah; indeed, Allah is Forgiving, Merciful. And do
not plead on behalf of those who deceive themselves; indeed, Allah does not
like the one who is treacherous and sinful. They may hide from men, but they
cannot hide from Allah, for He is with them even when they hold, by night, discourse
not pleasing to Him, and Allah encompasses what they do. Ah! You are the ones
who pleaded for them in the life of this world, but who will plead for them
with Allah on the Day of Resurrection, or who will be their guardian? (4:105-109)
In the distorted scripture of the Jews, it is alleged that while usury or interest
is prohibited to the Jew when lending money to a brother Jew, there is no harm
in charging it to a gentile, as stated in Deuteronomy 23:19-20:
You must not lend on interest (usury) to your brother, whether the loan be of
money or food or anything else that may earn interest. You may demand interest
on a loan of a foreigner, but you must not demand interest from your brother,
so that Yahweh your God may bless you in all your giving in the land you are
to enter and make your own.
The Qur'an also speaks about another similar tendency among the Jews, that of
cheating others who are not of their race or faith without feeling anything
wrong in it. The Qur'an says: And among the People of the Book is he who, if
entrusted with a single gold coin, would not return it to thee unless thou constantly
stood over him. This is because they say: We have no duty toward the gentiles,
but they utter a falsehood concerning Allah, and they know it. (3:75) (Gentiles"
here refers to the Arabs, who before Islam possessed neither religion nor a
divinely revealed scripture.)
They have unquestionably uttered falsehood in what they have ascribed to Allah,
for the law of Allah does not discriminate between one people and another, and
insofar as cheating is concerned, Allah has condemned it through the tongue
of all His messengers and prophets.
With due apologies, we may say that this tendency to use a double standard,
one for one's "brother" and another for a "foreigner" or
outsider, is a characteristic of primitive ethics. It can never be ascribed
to a divinely revealed religion, for high morality-that is, true morality -
is distinguishable by its universality and comprehensiveness and by its lack
of a double standard. The distinction between us and primitive peoples is not
in the existence or absence of a moral code but in the enlargement of the area
of its application. As an example, such people also consider honesty as a praiseworthy
quality, but they restrict its practice to the people of their own tribe. When
dealing with people from outside their tribe or clan, they see nothing wrong
with cheating them, or in fact recommending or even requiring it.
The author of The Story of Civilization writes, Almost all groups agree in holding
other groups to be infer to themselves. The Amerian Indians looked upon themselves
as the chosen people, specially created by the Great Spirit as an uplifting
example for mankind. One Indian tribe called itself 'The Only Men;' another
called itself 'Men of Men;' the Caribs said, 'We alone are people.' The Eskimos
believed that the Europeans had come to Greenland to learn manners and virtues.
Consequently, it seldom occurred to primitive man to extend to other tribes
the moral restraints which he acknowledged in dealing with his own; he frankly
conceived it to be the function of morals to give strength and coherence to
his group against other groups. Commandments and taboos applied only to the
people of his tribe; with others, except when they were his guests, he might
go as far as he dared (Will Durant, The Story of Civilization, Simon and Schuster,
New York, 1935, vol. l, pp. 54-55.).