Arba'un 6 — the lawful is clear and the unlawful is clear

الأربعون 6 — الحلال بين والحرام بين

Al-Nu'man ibn Bashir's hadith, the sixth of al-Nawawi's Forty and of Ibn Rajab's commentary: the lawful is clear and the unlawful is clear, and between them are doubtful matters unknown to many people; whoever avoids the doubtful clears his religion and honour, and whoever falls into the doubtful falls into the unlawful like a shepherd grazing around a sanctuary who is about to pasture in it; it ends with the morsel of flesh in the body which, if sound, the whole body is sound — the heart. Transmitted by al-Bukhari (52, 2051) and Muslim (1599) through al-Sha'bi from al-Nu'man ibn Bashir — the soundest hadith of the chapter according to Ibn Rajab — and also by Ahmad, Abu Dawud (3329–3330), Ibn Majah (3984), al-Tirmidhi (1205), al-Nasa'i and others; Ibn Rajab comments on the categories of the lawful, the unlawful and the doubtful, and on scrupulousness (Jami' al-Ulum wal-Hikam pp. 172–192).

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The lawful, the unlawful and the doubtful
Mentions
al-Nu'man ibn Bashir al-Ansari

People and things also explored

Tayyib (purity and lawfulness)· Wara' (scrupulosity)· Arba'un 22 — if I pray the prescribed prayers· The lawful, the unlawful and the doubtful· al-Nu'man ibn Bashir al-Ansari

Sources

  • Jami' al-Ulum wal-Hikam — Ibn Rajab al-Hanbali
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islam.museum contributors. “Arba'un 6 — the lawful is clear and the unlawful is clear”. islam.museum, https://islam.museum/en/passage/arbaun-06/. CC BY-SA 4.0. Accessed 2026-10-12.

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Related

Tayyib (purity and lawfulness)

The attribute of deeds, wealth, words and beliefs that God accepts — tayyib, the pure — as opposed to khabith, the foul; in his commentary on Abu Hurayra's hadith 'God is pure and accepts only what is pure' Ibn Rajab explains tayyib as the pure, God being exalted above all defect, and transmits two readings of 'He accepts only what is pure': a specific reading confining it to alms — only lawfully gained charity being accepted, as in the hadith 'no one gives charity of pure earnings but God accepts only the pure' — and a broader reading making purity a condition of deeds through freedom from corrupting motives such as showing off and conceit, and of wealth through lawfulness, since deeds, words and beliefs are all described as pure or foul; hence the Quran's contrast between the good word like a good tree and the foul word like a foul tree, and the Prophet's description as one who permits the pure things and forbids the foul.