“IHOPE your daughter marries a scholar,” the woman told me jokingly. “Then you’ll be able to ask him all the questions you want.”
She laughed good-naturedly then said to me, “You shouldn’t ask so many questions. This is not the Sunnah. In Islam, you must learn what is required or forbidden for you from Allah and His Messenger, sallallaahu’alayhi wa sallam. But you should not constantly question things to see what is or is not allowed.”
“But I want to be safe,” I told her. “I don’t want to do something wrong.”
“Safety isn’t achieved by seeking out hardship in the religion, habibati, or by following the strictest opinion from the scholars,” she told me. “Safety is found in sticking to the evidences.”
I nodded, my thoughts growing distant.
“And sometimes the evidences support the strictest opinion,” she said, “and sometimes they don’t.”
She then related to me a hadith from Imam Muslim that I would thereafter never forget, bi’idhnillaah:
The Prophet, sallallaahu’alayhi wa sallam, said, “O People! Hajj has been made obligatory upon you, so perform the Hajj.” So a man asked: “Is that every year, O Messenger of Allah?” The Prophet,sallallaahu’alayhi wa sallam, remained silent. The man asked again, “Is that every year, O Messenger of Allah?” The Prophet, sallallaahu’alayhi wa sallam, remained silent. The man asked a third time, “Is that every year, O Messenger of Allah?”
Then the Prophet, sallallaahu’alayhi wa sallam, said: “If I had said yes then it would have become obligatory upon you [to perform Hajj every year], and you would not have been able to do so. Do not ask me about that which I have left [unspecified], for verily the nations before you were destroyed by their excessive questioning and their disagreeing with their Prophets. So if I order you with something then do as much of it as you are able, and if I forbid you from something then keep away from it.”
It seems that the Sunnah of avoiding excessive questioning is one of the many Islamic guidelines that have become lost in today’s world as we approach the Day of Judgment.
For me, I know of this sad reality on a personal level: As an author who writes Islamic novels—realistic fiction stories that convey the veracity of Islam to both Muslims and non-Muslims—I cannot recount how many times that I’ve been asked what Islamic “proof” I have to support what I’m doing…
Or how many times I’ve been flat out told that what I’m doing is haraam—prohibited in Islam.
When I ask the questioner for their proof, they often back down (as they most often have none) and they mutter, “Well, it’s best to stay away from doubtful matters.”
As if their doubt (which is often due to nothing other than the concept of writing Islamic fiction being uncomfortably and completely new to them) puts the entire field of writing Islamic fiction in the category of “doubtful” according to Islamic jurisprudence.
Or they say that writing fiction is “lying” or that such and such scholar is of the opinion it’s not allowed.
To avoid arguing, I sometimes avoid stating the obvious…
If writing fiction constitutes lying, as you claim, then you’d have absolutely no idea it was a “fiction story” in the first place—because you would have been told it was true.
Moreover…
The existence of a scholar’s opinion in itself does not constitute definitive evidence in Islam, regardless of how reputable he is—even amongst the scholars of the Sunnah.
Definitive evidence comes from only three sources: the Qur’an, the Sunnah, and the ijmaa’—complete agreement on an issue amongst all the scholars of the Sunnah, most specifically the Companions of the Prophet. (But this is, admittedly, a vast topic that requires an entire post of its own).
Nevertheless, the existence of an opinion from a scholar of the Sunnah—even if solitary—doesconstitute Islamic justification for the opinion itself…
But not necessarily my personal obligation to follow that opinion.
What’s amazing to me is that when I receive questions about the permissibility of writing novels, the inquiries most often come from people who fall into one of the following three categories (if they do not fall into all three):
- They don’t read novels and subsequently have no interest whatsoever in reading them, Islamic or otherwise (as all novel-reading, to them, is a “waste of time”).
- They have no interest whatsoever in writing novels or any other form of fiction (Often, interestingly, they are not writers at all).
- They have loads of kids’ fiction books on their shelves—Dr. Seuss, Cinderella, The Three Bears, you name it, and sometimes read these books daily to their children (often for “educational” purposes).
Needless to say, questioners who fall into category 3 incite their own contradictory issues that they need to, on a personal and spiritual level, work through to remove hypocrisy from their thoughts and lives.
But the sentiment of those who fall into categories 1 or 2 begs the question…
Why are you concerned about the permissibility of writing or reading fiction at all?
…
There is a very well-known principle of Islamic fiqh concerning asking questions, particularly about matters that are not specifically addressed in the Qur’an and the Sunnah: Questions should be askedonly if there exists in the inquiry some relevance or necessity pertaining to the life of the asker (For example: Perhaps, the questioner is seeking to become a fiction writer or is required to teach a class on novels, etc. Or, perhaps, the questioner is a scholar or student of knowledge seeking clarification on the issue).
There is also a very well-known principle of Islamic adab when asking questions: It is inappropriate to ask questions concerning matters about which you have already formed an opinion.
Naturally, asking questions pertaining to matters specified in the Qur’an or Sunnah or regarding acts of worship mandated or recommended in Islam is not only commendable but obligatory as one seeks to worship Allah properly and obtain His mercy before death.
However, today, amongst many laypeople who imagine themselves to be adhering to the Sunnah, there seems to be an almost obsessive longing for placing hardship on oneself—and on others.
And I’m not talking about commanding the good and forbidding the evil here. I’m talking about matters about which Allah and His Messenger have remained silent.
I remember when I, along with a team of sisters, was planning a formal, women-only book event in the States that was to be hosted at a historic mansion, and a sister asked, “Is this permissible?”
An amazing irony I’ve observed quite frequently is that most laypeople who are practicing Muslims would never suggest even slight agreement with a view that “permits” something that Allah or His Messenger have categorically forbidden…
Yet these same people think little of categorically pronouncing as forbidden something for which no specific proof exists from Allah or His Messenger regarding its prohibition.
Yes, it is true that differences of opinions exist in Islam and that we must strive to follow the opinion that is most strongly supported by the evidences.
However, as many scholars of the Sunnah have time and time again pointed out…
It is inappropriate, if not grossly incorrect, for a layperson to say that something is unequivocally allowed or forbidden in Islam if a legitimate disagreement exists on the issue amongst the scholars of the Sunnah.
It is appropriate, however, for a layperson to say, “I follow such-and-such opinion because I believe it most closely reflects the evidences” or “…because I am Hanafi or Maliki (or what have you)…” thereby placing no obligation on the listener to adhere to one’s personal practice or view on a matter.
But it is not proper or even Islamic, they state, for laypeople to cause arguments, chastise others, or insist that others follow their favored scholar, accept the Islamic opinion they favor, or adhere to their madh-hab (or any specific madh-hab for that matter) if the people are practicing Islam in a manner resulting from the legitimate disagreements amongst the scholars.
So, is writing fiction allowed? What’s your proof?
Well, let me answer the first question like this: I know of no definitive evidence stating that it’s not allowed.
As for the second question, I have a question of my own…
What’s yours?
I respond in this manner because Islam is quite clear about the necessity of presenting daleel (Islamic evidence) in support of something: As far as worldly matters are concerned, the burden of proof is on the one suggesting prohibition, not on the one assuming permissibility.
In closing, let me share a response I wrote to some fellow fiction-writer friends of mine who e-mailed to ask…
“Do you ever get asked about the permissibility of writing fiction, what the scholars say, is it allowed, etc? What do you say? What do you know? What Islamic boundaries do you set for yourself and your art?”
Here’s my answer. I hope it helps you find yours:
Yes, I'm asked this all the time, and often I'm told (by laypeople) that it's haraam. Before I started writing “professionally,” I went through a period of time where I left it all alone, fearing the people were right.
But, based on what I read from scholars and from Islamic sciences in general (although I know there will inevitably be different scholarly views on any matter not clearly established in the Qur’an or Sunnah) and through du'aa and research, I came to this conclusion, and it represents how I generally respond to such questions:
1. From the Sunnah, there is a well-known principle that all acts of worship are prohibited unless there is clear proof from the Qur'an and/or Sunnah that the act of worship is sanctioned by Islam. Similarly, all worldly matters are permissible unless there is clear proof from the Qur'an and/or Sunnah that the matter is prohibited.
Based on this, what clear proof exists that the worldly matter of writing fiction is prohibited?
2. People say that writing fiction is haraam because it involves lying. My response is this: If a book says “fiction” or “novel” on the cover, then I've told the truth: It's fiction.
Also, if fiction writing is prohibited because it is “lying,” then, by necessity, all hypothetical stories (short or long, whether spoken or written) are likewise haraam because they too involve the same level of “lying” evident in novels (which are, by the way, merely lengthy hypothetical accounts of reality). Yet it is well-known that it is permissible to give a hypothetical story—hence the frequent mention of “Fulan” in Arabic lectures and of “So-and-so” in English ones—even from narrations from the Companions.
3. Some people say that the art of writing fiction is “imitation of the kuffaar”(mimicking the disbelievers). My response is simply this: Poetry was a well-known “art form” in jahilliyyah (amongst the pagans of Arabia before the advent of Islam), yet after Islam spread in the region, the Companions used this art form for the sake of Islam. Some of the most noteworthy poets included even women from the Ummahaatul-Mu'mineen (the wives of the Prophet) and from many Companions of the Prophet and the Salaf-us-Saalih—the earliest generations of Muslims.
Therefore, the use of fiction for the sake of Islam is like the Salaf's use of poetry for the same purpose.
Lastly, I express my utter confusion as to why (in the view of so many of these “novels are haraam” laypeople) children’s fiction stories for school, for home reading, or for “just because” are completely fine—under the premise that “they're for a purpose,” whereas stories for young adults (or even adults) are not okay (in these laypeople's view) even though they too are for a purpose.
Who would argue against a 3rd grade book about a fictional character “Abdullah” fasting his first Ramadan? Why then argue against a college-aged book about a fictional character “Abdullah” struggling to fast on a university campus?
In my view, if Muslim children need books “for a purpose,” Muslim teens and adults need them even more so…
As the latter group are further away from the pure fitrah of childhood and thus need more “emaan boosters” to keep going.
And Allah knows best.
…
I have one foundational principle when I write: that by the end of the story, truth must stand out clear from falsehood, regardless of what happens before then. I also often make this du'aa for my books:“O Allah, make it a guide to those whom you wish to guide, and a proof against those who won't be guided.”
For the story itself and deciding the details, it's a judgment call for me, and du'aa and Istikhaarah are indispensable for me during this time…
…I hope my response helps as you seek clarity on this issue.
May Allah guide you in your endeavors, and may He guide your words in speech and in writing; and may you ever use your talents and abilities in a way that is pleasing to Him.
And may your last days be the best of your life, your last deeds your best deeds, and your best day the Day you meet Ar-Rahmaan.
Until Jannah… (May Allah make it so!)
The Messenger of Allah (peace be upon him) defined the Miqat of the people of Madinah as Dhul-Hulayfah; that of the people of Al-Sham (The Levant) as Al-Juhfah; that of the people of Najd as Qarn Al-Manazil and that of the people of Yemen as Yalamlam. He (peace be upon him) said, ‘These Miqats are for the people of these very places and also for non-indigenous people who come through these places with the intention of performing Hajj and ‘Umrah; and whoever is living within these boundaries can enter Ihram from where they form the intention, and the same applies to the people of Makkah who may enter Ihram from Makkah.’ 
In relation to the rites of Hajj, such places are considered Tawqifiy (bound by a religious text and not amenable to personal opinion) matters.
Kassas believes that children should begin reading books whenever they become capable of doing so and that it is obviously their parents’ responsibility to find good and convenient books for them. “However, when a child starts reading books it doesn’t mean that the mother should stop telling him bedtime stories, because what she would deliver to her child of the values and the virtues of the story is much more than what he can achieve by reading. As for adults, they should force themselves to read, generally, every book and particularly the Islamic ones,” she said.
