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CHAPTER 25

FAITH IS DIMINISHED BY INDULGING IN SIN; ITS NEGATION AT THE TIME OF COMMITTING SIN, SO AS TO SAY IT BECOMES IMPERFECT

[103–100]. (Dar al-Salam 0104) Harmalah ibn Yahya ibn [Abdullah ibn [Imran al-Tujibi narrated:ⁱ Ibn Wahb mentioned; Yunus reported to me; from Ibn Shihab who said: I heard Salamah ibn [Abd al-Rahman and Sa[id ibn al-Musayyib say: Abu Hurayrah said: ‘God’s Messenger (peace be upon him) said: “An adulterer is not a believer when he commits adultery; a thief is not a believer when he steals; a drunkard is not a believer when he drinks intoxicants”.’

Ibn Shihab said: [Abd al-Malik ibn Abi Bakr ibn [Abd al-Rahman reported to me that Abu Bakr narrated the hadith in this form from Abu Hurayrah, but then said that Abu Hurayrah used to add to these: ‘A person is not a believer when he robs something of value, while people are looking on’.

حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ عِمْرَانَ التُّجِيبِيُّ، أَنْبَأَنَا ابْنُ وَهْبٍ، قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، قَالَ: سَمِعْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ، وَسَعِيدَ بْنَ الْـمُسَيَّبِ، يَقُولاَنِ: قَالَ أَبُو هُرَيْرَةَ إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لاَ يَزْنِي الزَّانِي حِينَ يَزْنِي وَهُوَ مُؤْمِنٌ، وَلاَ يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَهُوَ مُؤْمِنٌ، وَلاَ يَشْرَبُ الْخَمْرَ حِينَ يَشْرَبُهَا وَهُوَ مُؤْمِنٌ». قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي عَبْدُ الْـمَلِكِ بْنُ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا بَكْرٍ كَانَ يُحَدِّثُهُمْ هَؤُلاَءِ عَنْ أَبِي هُرَيْرَةَ ثُمَّ يَقُولُ: وَكَانَ أَبُو هُرَيْرَةَ يُلْحِقُ مَعَهُنَّ: «وَلاَ يَنْتَهِبُ نُهْبَةً ذَاتَ شَرَفٍ يَرْفَعُ النَّاسُ إِلَيْهِ فِيهَا أَبْصَارَهُمْ حِينَ يَنْتَهِبُهَا وَهُوَ مُؤْمِنٌ».

[104–101]. (Dar al-Salam 0105) [Abd al-Malik ibn Shu[ayb ibn al-Layth ibn Sa[d narrated: my father narrated to me; from my grandfather who said: [Uqayl ibn Khalid narrated to me saying: Ibn Shihab said: Abu Bakr ibn [Abd al-Rahman ibn al-Harith ibn Hisham reported to me; from Abu Hurayrah: ‘God’s Messenger (peace be upon him) said: “An adulterer is not …”. He narrated the hadith in full including the robbing, but without saying “something of value”.’

Ibn Shihab said: Sa[id ibn al-Musayyib and Abu Salamah ibn [Abd al-Rahman narrated to me from Abu Hurayrah from the Prophet … the same hadith as narrated by Abu Bakr except that it did not mention the robbing.

وَحَدَّثَنِي عَبْدُ الْـمَلِكِ بْنُ شُعَيْبِ بْنِ اللَّيْثِ بْنِ سَعْدٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ جَدِّي، قَالَ حَدَّثَنِي عُقَيْلُ بْنُ خَالِدٍ، قَالَ: قَالَ ابْنُ شِهَابٍ أَخْبَرَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قَالَ إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لاَ يَزْنِي الزَّانِي»، وَاقْتَصَّ الْحَدِيثَ بِمِثْلِهِ، يَذْكُرُ مَعَ ذِكْرِ النُّهْبَةِ وَلَمْ يَذْكُرْ ذَاتَ شَرَفٍ. قَالَ ابْنُ شِهَابٍ حَدَّثَنِي سَعِيدُ بْنُ الْـمُسَيَّبِ وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِثْلِ حَدِيثِ أَبِي بَكْرٍ هَذَا إِلاَّ النُّهْبَةَ .

[105–102]. (Dar al-Salam 0106) Muhammad ibn Mihran al-Razi narrated to me: [Isa ibn Yunus reported to me; al-Awza[i narrated; from al-Zuhri; from Ibn al-Musayyib and from Abu Salamah and Abu Bakr ibn [Abd al-Rahman ibn al-Harith ibn Hisham; from Abu Hurayrah; from the Prophet (peace be upon him) the same hadith as the one narrated by [Uqayl, from al-Zuhri; from Abu Bakr ibn [Abd al-Rahman; from Abu Hurayrah. He mentions the robbing but does not describe it as something of value.

وَحَدَّثَنِي مُحَمَّدُ بْنُ مِهْرَانَ الرَّازِيُّ، قَالَ: أَخْبَرَنِي عِيسَى بْنُ يُونُسَ، حَدَّثَنَا الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْـمُسَيَّبِ وَأَبِي سَلَمَةَ وَأَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِثْلِ حَدِيثِ عُقَيْلٍ عَنِ الزُّهْرِيِّ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ. وَذَكَرَ النُّهْبَةَ وَلَمْ يَقُلْ ذَاتَ شَرَفٍ .

[000–000]. (Dar al-Salam 0107) Hasan ibn [Ali al-Hulwani narrated to me: Ya[qub ibn Ibrahim narrated; [Abd al-Aziz ibn al-Muttalib narrated; from Safwan ibn Sulaym; from [Ata’ ibn Yasar, Maymunah’s mawla, and Humayd ibn [Abd al-Rahman; from Abu Hurayrah; from the Prophet [H]. Also Muhammad ibn Rafi[ narrated: [Abd al-Razzaq narrated; Ma[mar ibn Hammam ibn Munabbih reported from Abu Hurayrah; from the Prophet.

وَحَدَّثَنِي حَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ الْـمُطَّلِبِ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، مَوْلَى مَيْمُونَةَ، وَحُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ح وَحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ

[106–103]. (Dar al-Salam 0108) Qutaybah ibn Sa[id narrated: [Abd al-[Aziz (meaning al-Darawardi) narrated; from al-[Ala’ ibn [Abd al-Rahman; from his father; from Abu Hurayrah; from the Prophet: All these narrated the same hadith as al-Zuhri, except that al-[Ala’ and Safwan ibn Sulaym do not include in their narration, ‘Which people normally appreciate’. Hammam’s narration mentions ‘While believers are looking on, and he is a believer as he robs it’. He further adds: ‘None of you is a believer when he unlawfully appropriates something. Therefore, beware! Beware’.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ - يَعْنِي الدَّرَاوَرْدِيَّ - عَنِ الْعَلاَءِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: كُلُّ هَؤُلاَءِ بِمِثْلِ حَدِيثِ الزُّهْرِيِّ غَيْرَ أَنَّ الْعَلاَءَ وَصَفْوَانَ بْنَ سُلَيْمٍ لَيْسَ فِي حَدِيثِهِمَا: «يَرْفَعُ النَّاسُ إِلَيْهِ فِيهَا أَبْصَارَهُمْ». وَفِي حَدِيثِ هَمَّامٍ: «يَرْفَعُ إِلَيْهِ الْـمُؤْمِنُونَ أَعْيُنَهُمْ فِيهَا وَهُوَ حِينَ يَنْتَهِبُهَا مُؤْمِنٌ». وَزَادَ: «وَلاَ يَغُلُّ أَحَدُكُمْ حِينَ يَغُلُّ وَهُوَ مُؤْمِنٌ، فَإِيَّاكُمْ، إِيَّاكُمْ».

[107–104]. (Dar al-Salam 0109) Muhammad ibn al-Muthanna narrated to me:ⁱ Ibn Abi [Adi narrated; from Shu[bah; from Sulayman; from Dhakwan; from Abu Hurayrah: ‘The Prophet (peace be upon him) said: “An adulterer is not a believer when he commits adultery; a person is not a believer when he steals; a person is not a believer when he drinks intoxicants. Yet repentance is available [to all]”.’

حَدَّثَنِي مُحَمَّدُ بْنُ الْـمُثَنَّى، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لاَ يَزْنِي الزَّانِي حِينَ يَزْنِي وَهُوَ مُؤْمِنٌ، وَلاَ يَسْرِقُ حِينَ يَسْرِقُ وَهُوَ مُؤْمِنٌ، وَلاَ يَشْرَبُ الْخَمْرَ حِينَ يَشْرَبُهَا وَهُوَ مُؤْمِنٌ، وَالتَّوْبَةُ مَعْرُوضَةٌ بَعْدُ

[108–105]. (Dar al-Salam 0110) Muhammad ibn Rafi[ narrated to me: [Abd al-Razzaq narrated; Sufyan reported; from al-A[mash; from Dhakwan; from Abu Hurayrah; from the Prophet: ‘An adulterer …’, the same as Shu[bah’s narration.⁷

حَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ، رَفَعَهُ قَالَ: «لاَ يَزْنِي الزَّانِي». ثُمَّ ذَكَرَ بِمِثْلِ حَدِيثِ شُعْبَةَ.

Text Explanation

7. The Prophet is quoted as saying: ‘An adulterer is not a believer when he commits adultery; a thief is not a believer when he steals; a drunkard is not a believer when he drinks intoxicants’. In another version: ‘None of you is a believer when he unlawfully appropriates something’. And yet in another: ‘Yet repentance is available to all’. Scholars differ as to the meaning of this hadith. The correct view stated by scrupulous scholars is that a person who commits any such sinful action does not do so when he is in a state of complete faith. Thus it is a case of negating the existence of something when the intention is to negate its full, complete or perfect meaning. It is like saying: ‘Nothing is knowledge except what is useful’, or ‘Nothing is property except camels’, or ‘There is no life except the life hereafter’. We interpret it in this way because of the hadith narrated by Abu Dharr and others, quoting the Prophet: ‘Whoever says, “There is no deity other than God” will be admitted into Heaven, even if he commits adultery and steals’. Moreover, [Ubadah ibn al-Samit reported an oft-narrated hadith stating the Ansar’s pledge, whereby they committed themselves not to ‘steal, commit adultery or indulge in disobedience of God …’. The Prophet said to them: ‘Whoever of you honours his pledges, God will give him his reward, and whoever commits any such thing and is punished for it in this present life, he has atoned for it, but anyone who commits something but is not punished, his case is determined by God: He may pardon him if He so wills, or He may punish him if He so wills’. These two hadiths and similar ones in authentic anthologies, and God’s own statement: ‘For a certainty, God does not forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills’, (4: 48) are the basis of this view. Indeed, the people of the truth, i.e. Islam, are unanimous that adulterers, thieves, murderers, and those who commit grave sins, other than associating partners with God, are not considered unbelievers as a result of their sins. They are believers but their faith is deficient. If they repent and desist, their punishment is waived, but if they die persisting in their grave sins, they are left to God to determine their fate: He may wish to admit them to Heaven directly or He may punish them first then admit them into Heaven.

All this evidence makes it necessary to interpret this hadith and similar ones as we have done. Moreover, such interpretation is perfectly admissible from a linguistic point of view, and is frequently used. When two hadiths appear to be at variance, we must reconcile them, and this is a case where reconciliation is necessary; this is what we have actually done. Some scholars interpret this hadith as referring to a person who does any of these sins considering it lawful, despite the fact that he is aware that Islam forbids it. Al-Hasan and Abu Ja[far Muhammad ibn Jarir al-Tabari said: ‘The hadith means that such a person is deprived of the good name which applies to God’s devout servants, the believers, and given instead a bad name, such as “thief”, “adulterer”, “transgressor”, etc.’. Ibn [Abbas is reported to have said that the hadith means that God removes from him the light of faith; another hadith also mentions this. Al-Muhallab said: ‘Such a person is deprived of insight into obeying God’. Al-Zuhri, on the other hand, said that ‘this hadith and similar ones should be accepted fully and taken as they are, without trying to fathom their meaning. We certainly do not know their meaning’. He is also quoted as saying: ‘Take them as they were taken by your predecessors’.

Other views are expressed on the meaning of this hadith, but some of them are clearly wrong. Therefore, I have left them out. What I have mentioned of scholarly views are all possible, but the correct view is the one I mentioned first, but God knows best.

The Prophet describes what is robbed as ‘something of value’, meaning that it is clearly valuable and that people look at it with appreciation or admiration. The Prophet also clearly warns against unlawfully appropriating something to which one has no claim.

However, the Prophet makes clear that repentance is available to all. All scholars agree that repentance is accepted as long as it is offered before one is in the throes of death, as is clearly stated by the Prophet. To be accepted, repentance must meet three essential conditions: to quit the sin one is repenting, to regret having committed it, and to resolve not to do it again. If one genuinely repents a sin but nevertheless repeats it, his first repentance is not invalidated. If a person repents one sin while he is involved in another, his repentance is valid. This is the view of the people of the truth, but the Mu[tazilah disagree on both points, and God knows best.

Qadi [Iyad said: ‘Some scholars suggest that this hadith refers to all types of sinful action and warns against them. The mention of adultery refers to all types of unlawful desires, while theft refers to wealth and taking things unlawfully. Drinking refers to all that turns people away from God and makes them neglectful of their duties towards Him. Robbing refers to treating people badly, disrespecting them and being unashamed of doing wrong, in addition to enriching oneself unlawfully, but God knows best.’

Transmissionⁱ

This hadith raises a question of transmission as one version of it adds that Abu Hurayrah used to add to these: ‘A person is not a believer when he robs something of value, which people normally appreciate’. Reported in this way, it appears that the addition was Abu Hurayrah’s words. However, another version makes it clear that this was also the Prophet’s own wording. Shaykh Abu [Amr ibn al-Salah wrote something fine on this point. He said:

In his al-Musnad al-Mustakhraj [ala Sahih Muslim, Abu Nu[aym al-Asbahani relates this hadith as narrated by Hammam ibn Munabbih. This version includes: ‘By Him who holds my soul in His hand, none of you robs …’. This is clear in attributing this part of the hadith to the Prophet himself. Abu Nu[aym entered this hadith although he would not have needed it because al-Bukhari relates it as narrated by al-Layth with the same chain of transmission given by Muslim, stating the hadith in full including the robbing, but without describing what is robbed as being ‘something of value’. Abu Nu[aym did not feel this as sufficient proof that the reference to robbing was the Prophet’s own words. It might have been suggested that it was simply added by some transmitter, by way of explanation. Such a suggestion could be made on the basis of the fact that in some versions, the first statement is followed by the words: ‘Abu Hurayrah used to add to these’ before mentioning the case of robbing. What Abu Nu[aym relates leaves no room for making such a suggestion. This means that when Abu Bakr ibn [Abd al-Rahman said: ‘Abu Hurayrah used to add to these’, he meant that Abu Hurayrah’s addition was quoting the Prophet, not his own addition. It appears that Abu Bakr specified this because he learnt that some other reporters did not include it. This is evidenced by Muslim relating the hadith as narrated by Yunus and [Uqayl from Ibn Shihab, from Abu Salamah and Ibn al-Musayyib, from Abu Hurayrah without mentioning the robbing. Then [Uqayl’s report makes clear that Ibn Shihab reports the mention of the robbing as reported by Abu Bakr ibn [Abd al-Rahman himself, and by Yunus’s report from [Abd al-Malik ibn Abu Bakr from his father. This suggests that he heard the hadith from Abu Bakr’s son reporting from his father and he later heard the same from Abu Bakr himself.

i.Abu Salamah’s and Sa[id ibn al-Musayyib’s version is related by al-Bukhari, 5578, while Abu Bakr’s version is related by al-Bukhari, 2475 and 2776; Ibn Majah, 3936.

i.Related by al-Bukhari, 6425; al-Nasa’i, 4886.

i.The subsequent discussion occurs in the original in the middle of the explanation of the hadith, as it deals with a portion of the text. It has been delayed so as to give all that al-Nawawi says of the explanation of the text and to allow this portion to stand alone, as it highlights a very interesting point of transmission.