Legislation Belongs to Allah Alone — A Quranic & Hadith Perspective
وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ ہٰذَا حَلٰلٌ وَّ ہٰذَا حَرَامٌ لِّتَفۡتَرُوۡا عَلَی اللّٰہِ الۡکَذِبَ ؕ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ ﴿۱۱۶﴾ؕ مَتَاعٌ قَلِیۡلٌ ۪ وَّ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۱۱۷﴾
Quranic Verses (Surah An-Nahl, 16:116–117):
“And do not say, on account of what your tongues falsely assert, ‘This is lawful and that is forbidden,’ so that you fabricate lies against Allah. Indeed, those who fabricate lies against Allah will never prosper. (116) It is a brief enjoyment, and for them is a painful punishment.” (117)
And these tongues of yours that issue false rulings — declaring this thing lawful and that forbidden — do not fabricate lies against Allah by issuing such rulings. (116) Those who fabricate false lies against Allah shall never attain success. The pleasures of this world are but for a few days. In the end, a painful punishment awaits them.
Footnote No. 116 — Surah An-Nahl:
This verse explicitly states that no one other than Allah has the right to declare something permissible or forbidden — in other words, Allah alone is the Legislator. Any person who dares to decide what is lawful and what is unlawful will be transgressing his bounds, unless he accepts divine law as his authority and, deriving guidance from its injunctions, says that such-and-such thing or action is permissible or impermissible.
The reason this independent declaration of lawfulness and prohibition has been called a lie and fabrication against Allah is that the act of such a person cannot be free from one of two conditions: either he claims that what he is declaring lawful or forbidden — without any sanction from the Book of Allah — has been so designated by Allah; or he claims that Allah has relinquished His authority over legislation and left man free to formulate the law of his own life independently. Whichever of these two claims he makes, it is inevitably a lie and a fabrication against Allah.
More discussion on this important matter
Q: Need help in compression of this. It appears that Allah doesn’t like people taking in their hands the authority of making things prohibited or permissible. In some other verses it is also mentioned to accept authority of Allah subhanautala and HIS messenger in these matters, as these are very important in the best interest of humankind for eternity and human beings at large may not have that wisdom of what is good in their own interest. It also becomes a sin of committing sin of disobedience in addition to the bad physical and moral implications . Please comprehend this with references to Quranic verses and ahadees
A: Here is a comprehensive but concise treatment of this important theme:
Legislation Belongs to Allah Alone — A Quranic & Hadith Perspective
- The Core Principle: Allah is the Sole Legislator
The verse you shared (16:116–117) establishes the foundational rule: no human being has the right to independently declare something halal or haram. This is not merely a legal boundary — it is a matter of Tawhid itself. To arrogate legislative authority is to claim a Divine attribute.
Allah says directly:
“The decision rests with Allah alone.” — (Yusuf 12:40)
“Or do they have partners who have ordained for them in religion what Allah has not permitted?” — (Ash-Shura 42:21)
This second verse is particularly powerful — it frames man-made legislation in religious matters as a form of shirk, associating partners with Allah. - Obedience to Allah and His Messenger is Mandatory
Allah did not leave us without guidance. He paired His own authority with that of His Messenger ﷺ:
“O you who believe! Obey Allah and obey the Messenger and those in authority among you. And if you differ in anything, refer it to Allah and the Messenger.” — (An-Nisa 4:59)
“It is not for a believing man or woman, when Allah and His Messenger have decided a matter, to have any choice in their affair.” — (Al-Ahzab 33:36)
These verses make clear that in matters of halal and haram, personal opinion, cultural norm, or majority consensus carries no independent weight against divine ruling. - Human Beings Lack the Wisdom to Legislate for Themselves
This is perhaps the deepest insight in the Quran on this subject — humans simply do not possess the comprehensive knowledge required:
“And it may be that you dislike a thing which is good for you, and it may be that you love a thing which is evil for you. Allah knows and you do not know.” — (Al-Baqarah 2:216)
“Does He who created not know, while He is the Subtle, the All-Aware?” — (Al-Mulk 67:14)
The Prophet ﷺ also warned:
“The halal is clear and the haram is clear, and between them are doubtful matters that many people do not know. Whoever avoids doubtful matters has protected his religion and his honor.” — (Bukhari & Muslim)
This hadith shows that even in grey areas, the guidance is to defer — not to independently rule. - Independent Legislation is Both Sin and Spiritual Ruin
Mawdudi’s footnote identifies two forms this transgression takes:
∙ Claiming Allah sanctioned something He did not
∙ Claiming Allah left humans free to legislate independently
Both are lies against Allah — and the Quran warns of their consequence:
“Those who fabricate lies against Allah will never prosper.” — (An-Nahl 16:116)
“And whoever does not judge by what Allah has revealed — it is those who are the wrongdoers… the fasiqun… the kafirun.” — (Al-Ma’idah 5:44–47)
The Prophet ﷺ specifically warned against inventing rulings without knowledge:
“Whoever is asked about knowledge and conceals it will be bridled with reins of fire on the Day of Resurrection.” — (Abu Dawud, Tirmidhi)
And more directly:
“The most audacious of people in issuing fatwas is the most audacious of them toward the Fire.” — (Ibn Majah) - The Permitted Exception: Scholarly Derivation (Ijtihad)
As Mawdudi notes, the one legitimate exception is the scholar who derives rulings from divine sources — Quran and authentic Sunnah — transparently and humbly. This is ijtihad, not independent legislation. The difference is crucial:
∙ The mujtahid says: “Based on what Allah revealed, this appears to be permitted/forbidden.”
∙ The transgressor says: “I declare this permitted/forbidden” — without divine sanction.
The Prophet ﷺ validated this carefully bounded process:
“When a judge exercises ijtihad and reaches the correct ruling, he has two rewards. If he errs, he has one reward.” — (Bukhari & Muslim)
Summary Dimension Teaching Theological Legislation is an attribute of Allah — usurping it is a form of shirk Legal Quran and Sunnah are the only valid sources of halal/haram Epistemological Humans lack the wisdom to know what is truly in their interest Moral Independent rulings are lies against Allah and lead to ruin Practical Scholarly ijtihad is permitted only when rooted in divine sources
The underlying mercy in all of this is that Allah’s legislation is not arbitrary restriction — it is the guidance of the All-Knowing, All-Wise for our eternal welfare, from the One who knows us better than we know ourselves.
Q: Can you comprehend more about harmful effects of not following the instructions like prohibition of Zina, alcohol, interest based transaction etc on social, community , financial matters . How divine rulings are helpful in preventing harm to humanity as Almighty Allah has the utmost interest in protecting their own interest and Allah has nothing to gain from these rulings.
A: Here is a comprehensive treatment of this vital theme:
Divine Prohibitions: Mercy, Not Restriction — A Comprehensive Study
Preface: Allah Gains Nothing — We Gain Everything
Before examining specific prohibitions, this foundational point must be established:
“Whoever does righteousness — it is for his own soul. And whoever does evil — it is against it. And your Lord is not unjust to His servants.” — (Fussilat 41:46)
“If you are grateful, I will surely increase you in favor. But if you deny — indeed My punishment is severe.” — (Ibrahim 14:7)
Allah is Al-Ghani — utterly self-sufficient. His prohibitions carry zero personal benefit for Him. They are entirely and exclusively for the protection and flourishing of human beings — individually, socially, and civilizationally.
The Prophet ﷺ said in a Hadith Qudsi:
“O My servants, you cannot harm Me nor can you benefit Me.” — (Muslim)
I. Prohibition of Zina (Fornication & Adultery)
The Quranic Command
“And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.” — (Al-Isra 17:32)
Note: Allah says “do not even approach” — not merely “do not commit.” This acknowledges that harm begins long before the act itself.
Social & Moral Harms — Confirmed by Modern Evidence
- Destruction of the Family Unit
The family is civilization’s foundational building block. Zina systematically dismantles it:
∙ Illegitimate children are deprived of paternal identity, inheritance, and stable upbringing
∙ Spousal betrayal destroys trust — the glue of family life
∙ Broken homes produce generational cycles of emotional trauma and social dysfunction - Epidemic of Fatherlessness
Modern sociology confirms what divine wisdom ordained centuries ago. Fatherless children statistically show dramatically higher rates of:
∙ Poverty and welfare dependency
∙ Criminal behavior and incarceration
∙ Substance abuse and mental illness
∙ Educational failure - Disease and Public Health
The explosion of sexually transmitted diseases — HIV, syphilis, HPV-related cancers, chlamydia — is directly linked to sexual permissiveness. These place enormous burdens on healthcare systems and cause immeasurable personal suffering. - Commodification of Women
When sexual relations are severed from commitment, women are reduced to objects of pleasure. The pornography industry — a direct fruit of sexual liberalism — generates billions while destroying self-worth, marriages, and healthy intimacy. - Psychological Devastation
Research consistently links casual sexual relationships with depression, anxiety, low self-esteem — particularly among women and young people.
“And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy.” — (Ar-Rum 30:21)
Allah’s design — committed, loving marriage — is the only context where true tranquility (sakinah) is found.
II. Prohibition of Alcohol
The Quranic Command
“O you who believe! Indeed, intoxicants, gambling, stone altars and divining arrows are but defilement from the work of Satan — so avoid it, that you may be successful. Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer.” — (Al-Ma’idah 5:90–91)
This verse remarkably identifies the precise social mechanisms of harm — animosity, hatred, and spiritual disconnection — 1400 years before modern sociology.
Social & Community Harms
- Family Violence and Breakdown
Alcohol is the single largest contributing factor in:
∙ Domestic violence worldwide
∙ Child abuse and neglect
∙ Divorce and family dissolution - Crime and Social Disorder
Studies consistently show alcohol is involved in the majority of violent crimes — assault, murder, rape, and road fatalities. Entire police and judicial systems are overwhelmed managing alcohol-related disorder. - Economic Devastation
The global cost of alcohol abuse runs into trillions annually — through lost productivity, healthcare costs, accidents, and criminal justice expenses. Families are financially ruined by alcoholic members. - Health Catastrophe
Alcohol causes liver disease, heart disease, neurological damage, several cancers, and fetal alcohol syndrome — condemning unborn children to a lifetime of disability through no fault of their own. - Spiritual and Moral Numbing
The Quran identifies the deepest harm: it averts you from the remembrance of Allah. A society that numbs its conscience chemically loses its moral compass entirely.
The Prophet ﷺ declared:
“Every intoxicant is khamr, and every khamr is haram.” — (Muslim)
“Alcohol is the mother of all evils.” — (Ibn Majah)
III. Prohibition of Riba (Interest-Based Transactions)
The Quranic Command
“Allah has permitted trade and forbidden riba.” — (Al-Baqarah 2:275)
“O you who believe! Fear Allah and give up what remains of riba, if you should be believers. And if you do not — then be informed of a war from Allah and His Messenger.” — (Al-Baqarah 2:278–279)
No other sin in the Quran invites a declaration of war from Allah and His Messenger — indicating the catastrophic scale of its harm.
Financial & Social Harms
- Wealth Concentration and Inequality
Interest-based systems mathematically guarantee that wealth flows from the poor to the rich. The lender profits regardless of whether the borrower succeeds or fails — creating a permanent class of indebted poor and an ever-enriching creditor class.
“So that wealth does not circulate only among the rich among you.” — (Al-Hashr 59:7)
This Quranic principle of wealth circulation is directly violated by interest-based economies. - Debt Slavery of Nations
Entire developing nations are trapped in perpetual debt to international financial institutions. Interest payments consume government budgets that should fund healthcare, education, and infrastructure. Generations are born into national debt they did not create. - Financial Crises
The 2008 global financial crisis — rooted in interest-based mortgage lending, leveraged debt, and financial speculation — wiped out trillions in savings, cost millions their homes, and devastated the poorest most severely. Islamic finance scholars noted this was a predictable consequence of riba-based systems. - Incentivizing Failure
In Islamic finance, risk is shared between lender and borrower — creating genuine partnership and mutual interest in success. In riba-based systems, the lender profits even from the borrower’s ruin, incentivizing predatory lending. - Psychological Burden of Debt
Personal debt — student loans, credit cards, mortgages at compound interest — is today one of the leading causes of depression, anxiety, and suicide globally. Allah’s prohibition protects human dignity and mental wellbeing.
The Prophet ﷺ said:
“There will come a time when no one will be left who does not consume riba, and whoever does not consume it directly will be affected by its dust.” — (Abu Dawud, Ibn Majah)
This prophecy has been fulfilled with remarkable precision in our global economy.
IV. The Unified Wisdom Behind All Prohibitions
Islamic jurisprudence identifies five universal objectives (Maqasid al-Shariah) that all divine rulings protect: Maqsad (Objective) Protected by Protection of Life (Hifz al-Nafs) Prohibitions on murder, intoxicants, self-harm Protection of Intellect (Hifz al-Aql) Prohibition of alcohol and drugs Protection of Lineage (Hifz al-Nasl) Prohibition of Zina Protection of Wealth (Hifz al-Mal) Prohibition of Riba, theft, fraud Protection of Religion (Hifz al-Din) Prohibition of shirk, blasphemy, apostasy
Every divine prohibition maps directly onto protecting one or more of these five essential human interests.
V. The Human Incapacity to See Long-Term Harm
Allah addresses this directly:
“And it may be that you dislike a thing which is good for you, and it may be that you love a thing which is evil for you. Allah knows and you do not know.” — (Al-Baqarah 2:216)
Human beings are hardwired for short-term gratification. Neuroscience confirms we systematically underestimate future harm for present pleasure. Divine law compensates for exactly this cognitive limitation — setting firm boundaries where human willpower and foresight consistently fail.
The Prophet ﷺ illustrated this with a powerful metaphor:
“The example of a person who observes Allah’s limits and one who violates them is like people on a boat — some on the upper deck and some below. Those below, when they need water, say: ‘Why should we trouble those above? Let us make a hole in our share.’ If those above allow them, they will all drown together.” — (Bukhari)
This hadith captures the collective nature of moral harm — individual violations of divine limits sink entire communities.
Conclusion: The Most Merciful Legislator
“And We have not sent you except as a mercy to the worlds.” — (Al-Anbiya 21:107)
The prohibitions of Islam are not the arbitrary edicts of a distant God. They are the prescriptions of Ar-Rahman, Ar-Rahim — the Most Merciful — who created human beings, knows their nature completely, and desires for them flourishing in this world and salvation in the next.
Every prohibition is simultaneously:
∙ A protection from harm we may not foresee
∙ A elevation of human dignity above animal impulse
∙ A mercy from the One who gains nothing from our obedience and loses nothing from our disobedience
As Mawdudi wrote in his commentary: “Allah’s law is not a cage — it is the blueprint given by the Architect to the building He Himself designed.”
اور یہ و تمہاری زبانیں جھُو ٹے احکام لگایا کرتی ہیں کہ یہ چیز حلال ہے اور وہ حرام، تو اس طرح کے حکم لگا کر اللہ پر جھُوٹ نہ باندھا کرو۔116جو لوگ اللہ پر جھُوٹے افترا باندھتے ہیں وہ ہر گز فلاح نہیں پایا کرتے۔ دنیا کا عیش چند روزہ ہے۔ آخرِ کار اُن کے لیے دردناک سزا ہے۔
سُوْرَةُ النَّحْل حاشیہ نمبر :116
یہ آیت صاف تصریح کرتی ہے کہ خدا کے سوا تحلیل و تحریم کا حق کسی کو بھی نہیں، یا بالفاظِ دیگر قانون ساز صرف اللہ ہے۔ دوسرا جو شخص بھی جائز اور ناجائز کا فیصلہ کرنے کی جرأت کرے گا وہ اپنے حد سے تجاوز کرے گا ، اِلّا یہ کہ وہ قانون الہٰی کو سند مان کر اُس کے فرامین سے استنباط کرتےہوئے یہ کہے کہ فلاں چیز یا فلاں فعل جائز ہے اور فلاں ناجائز۔
اِس خود مختارانہ تحلیل و تحریم کو اللہ پر جھوٹ اور افترا اس لیے فرمایا گیا کہ جو شخص اِس طرح کے احکام لگاتا ہے اس کا یہ فعل دو حال سے خالی نہیں ہو سکتا۔ یا وہ اس بات کا دعویٰ کرتا ہے کہ جسے وہ کتابِ الہٰی کی سند سے بے نیاز ہو کر جائز یا ناجائز کہہ رہا ہے اسے خدا نے جائز یا ناجائز ٹھیرایا ہے۔ یا اس کا دعویٰ یہ ہے کہ اللہ نے تحلیل و تحریم کے اختیارات سے دست بردار ہو کر انسان کوخود اپنی زندگی کی شریعت بنانے کے لیے آزاد چھوڑ دیا ہے۔ ان میں سے جو دعویٰ بھی وہ کرے وہ لامحالہ جھوٹ اور اللہ پر افترا ہے۔
Messages from Quran 