Giving up Argumentation

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد

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Allaah سبحانه و تعالى Said in Al-Qur’an:

وَلاَ تَنَازَعُواْ فَتَفْشَلُواْ وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُواْ

“Do not dispute (with one another) lest you lose courage (and your strength departs), and be patient…” [Al-Anfaal: 46]

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Muhammad al-Ameen ash-Shanqeeti رحمه الله تعالى said in his Tafseer:

نهى الله جل وعلا المؤمنين في هذه الآية الكريمة عن التنازع، مبينًا أنه سبب الفشل، وذهاب القوة، ونهى عن الفرقة أيضًا في مواضع أخر، كقوله‏:‏ ‏{‏وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ‏}‏، ونحوها من الآيات، وقوله في هذه الآية‏:‏ ‏{‏وَتَذْهَبَ رِيحُكُمْ‏}‏ أي قوتكم‏

“In this Noble Ayah, Allaah جل وعلا has forbidden the believers from disputing (arguing and fighting), indicating this as a cause for failure (and defeat) and the departure of strength. And He also forbade disunity (and division)… As He Said: “And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves” and similar Ayaat to this. And the Words in the Ayah, ‘lest you lose courage’ means (loss of) your strength.”

The Messenger of Allah صلى الله عليه وسلم said:

ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل

“No people fall into misguidance after having been guided except when they are given to constant dispute (among themselves).” [Sunan Tirmidhi, 3253, who graded it as hasan saheeh - graded as hasan by al-Mundiri, Ibn Hajar and others (see 'Saheeh al-Jaami', 5633)]

The Messenger of Allah صلى الله عليه وسلم said:

إن أبغض الرجال إلى الله الألد الخصم

“The most hated of men to Allah is the one who quarrels often.” [Bukhari, 2457 and Muslim, 2668]

Shaykh Salih al-Fawzan commented on this hadeeth in his ‘Sharh Usool Al-Imaan’ (of Ibn Abd Al-Wahhab) and said:

في هذا حديث النهي عن الجدل والخصومات, وأنه ينبغي على المسلم إرادة الحق, لا التغلُب بحجته و إن كانت باطلة كما هو حال أهل الضلال.
وقوله (صلى الله علية وسلم): “الألد” أي: شديد الخصومة بالباطل.
وقوله: “الخصم” أي: الحاذق بالخصومة والمذموم هو الخصومة بالباطل في رفع حق ا واثبات باطل.
والله جلَ وعلا يبغض الألدَ الخصم, لأنه ليس قصده الحق وإنما حب ظهور الحجة بالخصومة ولو بالباطل, ولأن كثرة المخاصمة تفضي غالبا إلى ما يذمُ صاحبه, لأن أكثر المخاصمة تكون في باطل من أحد الطرفين, و لهذا جاء النهي عنها

“In this hadeeth is the prohibition of argumentation and quarrel, and that it is incumbent upon the Muslim to only seek the truth, not to overcome (his opponent) by his argument even though it is falsehood, as is the case of the people of misguidance.

And he صلى الله عليه وسلم said: ‘Al-Aladd’, which means one who unjustly (and excessively) quarrels with falsehood.

And he صلى الله عليه وسلم said: ‘al-Khasim’, which means one who is proficient at quarrelling and what is reprehensible is to argue with falsehood by removing the truth and establishing falsehood.

And Allaah (Jalla wa ‘Alaa) despises this type of person because his purpose is not to establish the truth, rather to love to overcome others with his arguments even though it is falsehood. And because a lot of excessive argumentation leads to disparaging the person. (And) because in most arguments, one of the parties is arguing with falsehood, and this is why it is prohibited.”

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Abu Hurayrah رضي الله عنه is reported to have narrated that the Messenger of Allaah صلى الله عليه وسلم Said:

من جادل في خصومة بغير علم ، لم يزل في سخط الله حتى ينزع

“Whoever argues without knowledge in a dispute, will remain in the Wrath of Allah until he abandons (his argument).”

[Ibn Abi Dunya, 'Dham al-Gheebah wan-Nameemah' 14, and 'Abaad al-Lisaan', 151 - Isnad is graded as da'eef by al-Araqi in 'Takhreej al-Ihya', 3/147 and al-Albani in 'Da'eef al-Jaami', 5541]

Despite the weak sanad of this particular hadeeth, its meaning remains proven and correct. Abu Hatim (in ‘Jarh wa Ta’deel’, 4/1/329) said there is an alternative witness to this hadeeth by way of Ibn Umar in a marfu’ form, which states:

ومن خاصم في باطل وهو يعلمه ، لم يزل في سخط الله حتى ينزع

“…and whoever argues in falsehood knowingly, will remain in the Wrath of Allah until he abandons (his argument).”

[This narration is found in Sunan Abi Da'wud, 3597; Musnad Ahmad, 7/204; al-Hakim, 2/27; al-Bayhaqi, 11122 and others. It has been graded as saheeh by al-Hakim (and ad-Dhahabi agreeing in his 'Mahdhab', 5/2211 and 7/3481); ibn Muflih in 'Al-Adaab', 1/58; al-Haytami al-Makki in 'Az-Zawajir', 1/248; Ahmad Shakir; al-Albani in 'Saheeh al-Jaami', 6196 and 'Irwa' al-Ghaleel', 7/349; Muqbil al-Waadi' in 'Saheeh Musnad', 768; and others]

Al-Adheemabadi commented in his valuable ‘Awn al-Ma’bood’ that “arguing in falsehood knowingly” refers to one who knows his argument (and view) is invalid, or knows that it is not true, or knows that his opponent is correct. He knows its falsity while insisting upon it being the truth…”

What should strike utmost fear into the heart of any discerning Muslim is the liability of being under the Wrath of Allah until the time one abandons his false argumentation and insistence upon it. The word ‘wrath’ appears more than twenty times in the Qur’an, mostly in relation to the Yahood and those who indulge in the most severe of crimes. Its inference becomes even more clear when Allah Said about mushrikeen and those who argued falsely with their Messengers:

كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا ۖ إِن تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ

“…Likewise belied those who were before them, (they argued falsely with Allah’s Messengers), till they tasted Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie’.” [Al-Anaam, 148]

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Jundub bin Abdullah رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

اقرءوا القرآن ما ائتلفت عليه قلوبكم ، فإذا اختلفتم فقوموا

“Read the Quran as long as your hearts are drawn close (in agreement) with each other (in respect to it), if there is disagreement (among you), then stand up (and leave).” [Saheeh al-Bukhari, 4773/6843 and others]

Ibn Hajar said in his ‘Fath al-Bari’ (4773) that this means any disagreement that may occur over any understanding (of the meaning) of the Qur’an, one should leave the situation. The purpose of dispersing from such a gathering is so as to not allow the differences to fester and cause enmity to arise between people and result in evil… It is not allowed to snarl at an opposing opinion so as not to cause grievance and dissent among people, (and remember the Words of Allaah): “O you who believe! Ask not about things which, if made plain to you, may cause you trouble…” [Al-Ma'idah, 101]

If (valid) differences of views give rise to suspicion and dispute, this calls for separation and everyone is strongly advised not to indulge in disputation and argumentation about the Book of Allah. Ibn Katheer has further comments here

The following is a most profound incident found in the Musnad of Imam Ahmad, which every Muslim needs to acquaint himself with:

خرج رسول الله صلى الله عليه وسلم ذات يوم والناس يتكلمون في القدر، قال: فكأنما تفقأ في وجهه حب الرمان من الغضب، قال: فقال: ما لكم تضربون كتاب الله بعضه ببعض؟ بهذا هلك من كان قبلكم. قال فما غبطت نفسي بمجلس فيه رسول الله لم أشهده بما غبطت نفسي بذلك المجلس أني لم أشهده

“The Messenger of Allah صلى الله عليه وسلم came out and heard some people speaking about al-qadr (i.e. they were arguing over the issue of pre-destination and each of them using Ayat of the Qur’an to support their stance). One of them became angry and his face swelled up like a pomegranate. The Prophet صلى الله عليه وسلم said: ‘What is this you are striking the Book of Allah for? This (argumentation [and too much questioning]) was what destroyed those before you…”  [Musnad Ahmad, 6492; Ibn Maajah and others - graded as saheeh by Al-Albani]

The Qur’an was not revealed for the purpose of arguing over it, nor was this what the Prophet صلى الله عليه وسلم was sent with nor ordered the Muslims with – that they should (perceiving) set one part of the Book of Allah against other parts or to debate and deliberate upon it without knowledge.

Our Salaf, from the Companions and those who came after them disliked debating and arguing at any length, and warned as ‘Abd-Allah ibn Abbas رضي الله عنه said:

باب شرك فتح على أهل الصلاة : التكذيب بالقدر ، فلا تجادلوهم فيجري شركهم على أيديكم

“The trap door (of evil) opened for people of Salat (i.e. Muslims) is: the denial (disbelief) in qadr, and that they quarrel so that (there is real risk of) shirk occurring on their hands.”

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Our attitude should be as that of Hasan al-Basri, when a man came to him and said, “I wish to debate with you about the Deen.” Hasan replied: “I know my Religion. If you have lost your Religion go and look for it.” [Al-Laalakaa'i, 'Sharh Usool I'tiqaad Ahlus-Sunnah', 215; Ibn Battah, 586 and others]

Imam Shafi’i from his golden pieces of advice said:

إذا نطق السفيه فلا تجبه فخير من إجابته السكوت فإن كلمته فـرّجت عنـه وإن خليته كـمدا يمـوت

“If the fool* speaks, don’t respond to him as silence is the best answer (for him). If you (do) speak to him (then) you have supported him (i.e. his foolishness by giving him importance); and if you left him (without speaking/answering), then in anguish he dies.”

* Those without sense, wisdom or sincerity – who do not seek the truth, but rather want to perpetuate their nonsense and unnecessary arguments and wrangling.

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See here also

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May Allah allow patience and wisdom to prevail among the Muslims.

What was it about Zahir?

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Anas bin Malik رضي الله عنه narrated that:

أن رجلا من أهل البادية كان اسمه زاهر بن حزام أو حرام ، قال : وكان النبي صلى الله عليه وسلم يحبه وكان دميما ، فأتاه النبي صلى الله عليه وسلم يوما وهو يبيع متاعه ، فاحتضنه من خلفه وهو لا يبصره ، فقال : أرسلني ! من هذا ؟ فالتفت فعرف النبي صلى الله عليه وسلم ، فجعل لا يألو ما ألزق ظهره بصدر النبي صلى الله عليه وسلم حين عرفه ، وجعل النبي صلى الله عليه وسلم يقول : من يشتري العبد ، فقال : يا رسول الله ! إذا والله تجدني كاسدا ، فقال النبي صلى الله عليه وسلم : لكن عند الله لست بكاسد ، أو قال : لكن عند الله أنت غال

“There was a man from the people of the desert whose name was Zahir bin Hizam (or bin Haram). And he was loved by the Prophet صلى الله عليه وسلم – He was (also) not of a pleasant (facial) appearance. The Prophet صلى الله عليه وسلم came to him one day, while he (Zahir) was selling his goods (in the market) and embraced him (from behind) so that he (Zahir) could not see who it was [nb. in another narration he صلى الله عليه وسلم placed his hands over his eyes to stop him from looking behind]. Zahir asked: ‘Tell me, who is this?’, he turned and found it was the Prophet صلى الله عليه وسلم, so he continued to rub his back (and cling) onto the chest * (of the Prophet صلى الله عليه وسلم). Upon this, the Prophet صلى الله عليه وسلم (held him and) said (in jest to those around him): ‘Who would like to buy a slave (from me)’? He (Zahir) said: ‘O Messenger of Allaah, by Allaah you will find me to be a poor sell (i.e. I’ll be of no value)’. The Prophet صلى الله عليه وسلم said: ‘But with Allaah you are not unsellable?’ [in another narration 'But with Allaah you are valuable'].”

[Al-Bayhaqi, 'Sunan al-Kubra', 10/248 [found in Musnad Ahmad, Musnad Abi Ya'la and Bazzar with slight variations] – graded as saheeh by Ibn Katheer in ‘Al-Bidaayah’, 6/48; Ibn Hajar in ‘Al-Isaabah’, 1/542; Al-Haythami in ‘Majma az-Zawa’id’, 9/371 (#15979) and al-Albani in ‘Takhreej Mishkat al-Masabih’, 4815 (see also ‘Mukhtasar Shama’il’, 204)]

* (This gesture of rubbing his back with the body of the Prophet صلى الله عليه وسلم was due to the barakah he hoped to attain).

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So what was it about Zahir رضي الله عنه that made him loved by Allaah and His Messenger صلى الله عليه وسلم?

There is little known about him from the books of history and biographies… What is known is that he was a simple man from the desert, and whenever he came to Madinah, he would bring gifts for the Prophet صلى الله عليه وسلم, and would be looked after by him صلى الله عليه وسلم. He also partook in some of the battles along with the Muslims.

The Prophet صلى الله عليه وسلم would say: إن زاهرا باديتنا ، و نحن حاضروه – “Zahir is our man of the desert, and we are his attendees (in town).” [see 'Saheeh al-Jaami', 2087]

Profound Naseehat for Every Du’at

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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A profound piece of advice Sh. Muhammad Hasan received from Allaamah as-Shaykh Ibn Uthaymeen رحمه الله تعالى:

“…By Allaah my brothers, the shaykh said some words to me that until today, It leaves me in wonder how the shaykh spoke with such words. And how he gave advice that I personally could never have imagined. Imagine what you think the shaykh would be expected to say; you’ll think he would say ‘take care of the da’wah and seeking knowledge’, and ‘do not create disunity’, ‘be wise and merciful’ and the likes of such advices etc. But the shaykh stayed silent for a while, looked at the ground pondering. He then looked at me and said… “And my advice to you is that whomever you cannot convince with the da’wah, make them neutral.”

Did you understand? Did you understand? Whomever you cannot convince with da’wah, make them neutral. Keep them neutral. Do not make them your enemy! Do not make them enemy of the da’wah, do not increase opponents of the da’wah. Look at the advice of the Aalim. Make them neutral. O youth, do not increase the enmity towards the da’wah…”

Transcribed from here

Summary: Thus if you can not convince others of the da’wah, then at least do not give them a reason to hate the da’wah or disrespect the da’wah. Make them neutral towards the da’wah and try to stay on good terms.

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Shaykh bin Baaz رحمه الله تعالى said:

ولا سيما في هذا العصر، هذا العصر، عصر الرفق والصبر والحكمة، وليس عصر الشدة والناس أكثرهم في جهل، في غفلة وإيثار للدنيا، فلا بد من الصبر، ولا بد من الرفق حتى تصل الدعوة، وحتى يبلغ الناس وحتى يعلموا. ونسأل الله للجميع الهداية

“…And particularly in this day and age, it is an age of being gentle, and of being patient, and of having wisdom. It is not an age of being harsh and strict (because) the majority of the people are in (a state of) ignorance and negligence – influenced by (and preferring) the worldly affairs of this life. So it is necessary to have patience and it is necessary to be gentle until the call (of da’wah) has reached them and until it has been conveyed to the people and until they come to understand. We ask Allaah to grant everyone guidance.”

[Majmu' Fataawaa - vol. 10, p. 114]

When the believer complains

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Umm al-Mu’mineen A’ishah رضّى الله عنها narrated that the Messenger of Allaah صلى الله عليه وسلم said:

إذا اشتكى المؤمن أخلصه من الذنوب كما يخلص الكير خبث الحديد

“When the believer complains* (to Allaah), he gets purified from (minor) sins just as iron gets purified of impurities from the bellows (of fire).”

[Ibn Hibban, 695 and al-Bukhari in 'Adab al-Mufrad' - graded as saheeh by Haytami al-Makki and al-Albani (see 'Saheeh al-Jaami', 344 and 'Silsilat as-Saheehah', 1257)]

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* The believer knows that it is only Allaah سبحانه و تعالى who can help in difficulty and ease. Whether he is suffering from an affliction or being tested through fitan, he does not take the matter up with fellow-creation, but rather he accepts Allaah’s Decree and is patient with it, and complains only to the One who Hears and Sees all and the One who can relieve distress. It is testament to one’s strength of faith that one does not complain of one’s situation to others, but rather he complains to the One who Has Decreed the source of the complaint for him.

It is like the words of Ya’qoob عليه السلام when he directed his need to Allaah and said:

إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّـهِ

“I only complain of my grief and sorrow to Allaah…” [Yusuf, 86]

Or like the words of our Prophet صلى الله عليه وسلم after his bitter experience in Ta’if, when he said:

اللهم إني أشكو إليك ضعف

“O Allaah, I complain to You of my weakness…”

And Allaah سبحانه و تعالى also Mentioned the complaint of Khawlah bint Tha’labah:

قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّـهِ وَاللَّـهُ يَسْمَعُ تَحَاوُرَ‌كُمَا ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ‌

“Indeed Allaah has heard the statement of her who disputes with you (O Muhammad صلى الله عليه وسلم) concerning her husband, and complains to Allaah. And Allaah hears the argument between you both. Verily, Allaah is All-Hearer, All-Seer.” [Al-Mujaadilah, 1]

While she brought her case to the Messenger صلى الله عليه وسلم, she continued to exhibit patience and reliance upon Allaah and complained to Him alone of her worry and state of anxiety and sorrow. Allaah and His Messenger ruled in her favour and this is from the the way of the believers – one may solicit the support of people in what they may be able to help with, but ultimately one’s trust and patience and reliance and complaint is for Allaah alone.

The parable of the iron is also profound… Just as (rusted) iron is smelted through the intense bellows of fire (furnace) to reach a stage of purity, so does man become purified from his sins through his show of patience, while being subjected to all types of suffering. He takes his case to Allaah alone, relying upon Him for deliverance from his situation.

It is from the Wisdom and unbound Blessings of Allaah, that He uses afflictions and trials as a means of purification and forgiveness for His slaves. The Messenger of Allaah صلى الله عليه وسلم said:

ما يصيب المسلم ، من نصب ولا وصب ، ولا هم ولا حزن ولا أذى ولا غم ، حتى الشوكة يشاكها ، إلا كفر الله بها من خطاياه

“Nothing befalls a Muslim, of fatigue or hardship, of sorrow or hurt or distress, even if be a prick (he receives) from a thorn, except that Allaah expiates some of his sins by it.” [Saheeh Bukhari, 5641]

When the Prophet صلى الله عليه وسلم would enter upon someone who was enduring an illness, he would say:

لا بأس طهور إن شاء الله

“Never mind, may it (the sickness) be a purification (for you) if Allaah wills.” [Saheeh al-Bukhari, 3616 (also see Shaykh Sadhaan's book of the same tite here)]

The Messenger of Allaah صلى الله عليه وسلم said:

ما يزال البلاء بالمؤمن والمؤمنة في نفسه ، وولده ، وماله ، حتى يلقى الله وما عليه خطيئة

“Afflictions (and tribulations) will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.” [Tirmidhi, 2399 - graded as saheeh in 'Silsilat as-Saheehah', 2280]

The Messenger of Allaah صلى الله عليه وسلم said:

عجبا لأمر المؤمن لا يقضي الله له قضاء إلا كان خيرا له : إن أصابته ضراء صبر فكان خيرا له ، وإن أصابته سراء شكر فكان خيرا له

“Amazing is the affair of the believer, for all his affair (destined by Allaah) is good. If something good happens to him, he is thankful for it and that is good for him. If something of harm befalls him, he bears it with patience and that is good for him.” [Saheeh Muslim, 2999]

The words “that is good for him” remain unqualified, which means the reward for the one who maintains patience and is thankful in all his affairs, will be huge and without measure – and “the greatest of rewards come with the greatest of trials…” (see Tirmidhi, 2396).

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May Allaah keep us firm upon His Tawheed and increase our Tawwakul.

Out of fear of falling into the harmful

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Allaah سبحانه و تعالى Said in Al-Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ

“O you who believe! Have Taqwah of Allaah as is His Right (to be feared).” [Aal-Imran, 102]

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‘Atiyyah bin Urwa’ as-Sa’di رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

لا يبلغ العبد أن يكون من المتقين حتى يدع ما لا بأس به حذرا لما به البأس

“No servant will acquire the status of the Muttaqeen until he abandons what is harmless, out of caution (or fear) of falling into what is harmful.”

[Sunan Tirmidhi, 2451 (who classed it as 'hasan ghareeb'); also narrated by Ibn Majah, 2/1409 [#4215]; Al-Hakim, ; Mu’jam al-Kabeer, 446; Bayhaqi, 5/335; Musnad ibn Abi Shaybah, 591 and others – graded as da’eef by al-Albani in ‘Da’eef Tirmidhi’ and ‘Da’eef ibn Majah’ 4977 – see also Tafseer ibn Abi Hatim and Ibn Katheer, ‘Al-Baqarah’, 2]

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1. In his valuable ‘Tuhfat al-Ahwadi’, #2451, al-Mubarakpuri commented about “acquiring the status of the Muttaqeen”:

المتقي في اللغة اسم فاعل من قولهم وقاه فاتقى والوقاية فرط الصيانة وفي الشريعة الذي يقي نفسه تعاطي ما يستحق به العقوبة من فعل وترك , وقيل التقوى على ثلاثة مراتب : ‏

“Al-Mutaqi in the (Arabic) language is a name for the one who takes precaution in safeguarding himself (from excessiveness), which the Shari’ah protects the self from pursuing (a likely penalty that may arise from it) through his act of leaving it. It is said that taqwah is built upon three levels”:

الأولى : التقوى عن العذاب المخلد بالتبري من الشرك , كقوله تعالى { وألزمهم كلمة التقوى   ‏
والثانية : التجنب عن كل ما يؤثم من فعل أو ترك حتى الصغائر عند قوم , وهو التعارف بالتقوى في الشرع والمعنى بقوله { ولو أن أهل القرى آمنوا واتقوا
والثالثة : أن يتنزه عما يشغل سره عن الحق ويقبل بشراشره إلى الله وهي التقوى الحقيقية المطلوبة بقوله تعالى : { اتقوا الله حق تقاته } والحديث وإن استشهد به للمرتبة الثانية فإنه يجوز أن ينزل على المرتبة الثالثة

And about “out of caution (and fear) of falling into what is harmful”, he said:

مفعول له أي خوفا من أن يقع قيما فيه بأس . قال الطيبي رحمه الله : قوله أن يكون ظرف يبلغ على تقدير مضاف أي درجة المتقين . قال المناوي : أي يترك فضول الحلال حذرا من الوقوع في الحرام

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2. As-Sundi said that this means abandoning the harmless (even) where there is nothing wrong in what was being left, in replacement of what is good (or better)… (and leaving the harmless) out of habit for what is not conducive to one’s character – [see 'Hashiyah as-Sundi 'ala Ibn Majah', 4215]

3. Speaking about deliberation in protecting oneself against harm, Ibn al-Qayyim said in his Fawa’id:

التقوى ثلاث مراتب
حمية القلب والجوارح عن الآثام والمحرمات
حميتها عن المكروهات
الحمية عن الفضول وعما لا يعنى . وقد كان السلف الصالح يتقون بعض المباحات خشية الوقوع في المحرمات , فيجعلون التقوى حائلا منيعا من الوقوع فيما حرم الله

“Tawqah has three levels:

i. Protection of the heart and limbs against sin and muharamaat (forbidden matters)

ii. Protection against the makruhaat (disliked/detestable matters).

iii. Protecting against curiosity and whatever does not concern you. And the righteous Salaf were cautious of permissible matters, for fear that they (could be led to) fall into the forbidden matters afterwards. So they made taqwah an impenetrable barrier from falling into that which Allaah has forbidden…”

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4. Ibn Rajab mentioned that the Salaf would be greatly apprehensive of this Ayah:

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Verily, Allaah accepts from those who are Al-Muttaqoon.” [Al-Ma'idah, 27]

Question: If we do not have taqwah, does this mean our actions are liable for rejection? If our actions are not achieving the desired results from prescribed acts (that increase one in taqwah) like fasting etc. then there is something fundamentally wrong with our priorities, and this concern alone should be sufficient to give any Muslim sleepless nights.

5. Likewise Allaah سبحانه و تعالى Said about that Qur’an, that it is:

هُدًى لِّلْمُتَّقِينَ

“guidance for those who are Muttaqoon.” [Al-Baqarah, 2]

Again the question arises: Can the Qur’an guide those who have no taqwah; or is tawqah a pre-requisite for being guided by Allaah? One key ingredient of taqwah is ikhlas (pure sincerity), when one has ikhlas (whether a Muslim or a non-Muslim), it is a means by which Allaah opens up their hearts to receive guidance – And Allaah guides not the fasiqoon nor those who disbelieve nor those who plot betrayal.

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6. Once we understand the inherent status of tawqah in Islam, it becomes profoundly clear the risks associated with having a casual attitude towards things that are considered permissible where there is no real need or purpose behind indulging in them. The above hadeeth provides a recommendation and a means to training the heart to become muttaqi – by constantly being on guard for any possibility of falling into a harm and/or sin. Aiming instead for a higher objective that instils the essence of tawqah within us, thereby becoming receptive of Allaah’s acceptance and mercy and grace.

And Allaah alone is the source of guidance.

Unity, blessing and food wastage

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Gathering together and not indulging in waste

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‘Umar bin al-Khattab رضي الله عنه narrated that the Prophet صلى الله عليه و سلم said:

كلوا جميعا و لا تفرقوا ، فإن طعام الواحد يكفي الاثنين ، و طعام الاثنين يكفي الثلاثة و الأربعة ، كلوا جميعا و لا تفرقوا ، فإن البركة في الجماعة

“All of you eat together and do not be divided, for the food of one person is sufficient for two and that of two persons is enough for three and four. Do not be divided (dispersed) among yourselves, for blessing is in (being a) community.”

[Musnad al-Bazzar, 127 (inc. the last sentence) - graded as hasan in 'Saheeh al-Jaami', 4501/8630 and 'Silsilat as-Saheehah', 2691 - (see also Saheeh al-Bukhari, 5392)].

1. This beautiful hadeeth imparts many points of profound benefit for the Muslim community; as it provides a means to cementing communal unity. It also provides a solution to the problem of food wastage (and the looming global food supply crisis). A crisis that has primarily arisen due to the individualism of society, where every person is indoctrinated to “look after number one” under a consumerist capitalism – resulting in extravagance and wastage.

2. Allaah سبحانه و تعالى Said:

وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِي

“And waste not by extravagance, verily He likes not the Musrifoon (those who waste by extravagance).” [Al-Anaam, 141]

This Ayah promotes efficiency in being sufficient, just as the du’a of the Prophet صلى الله عليه و سلم highlights:

اللهم اجعل رزق آل محمد قوتا

“O Allaah! Provide for Muhammad’s family what will nourish (i.e. sustain) them.”  [Saheeh Muslim, 1055]

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3. What better solution to the problem of wastage than through the very simple act of sharing? An act that enforces discipline and guides every partaking member to take (only) what is necessary and divert the excess to fulfilling the needs of others – (see also ‘Fath al-Bari’, 5077).

4. Environmentalists have created slogans to “go green” and devised environmentally friendly action plans from pooling resources to leading a greener life in and around the home. What many have overlooked is the simple idea of cutting green-house emissions through sufficing oneself by sharing food collectively – (the food system and its subsequent packaging makes a substantial contribution towards such emissions).

See also “10 Tips to food management from a Muslim perspective“

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5. The hadeeth links barakah to the sharing of food to being part of a community. It shows the means by which bonds of brotherhood can be maintained because eating together and sharing food increases love and imbibes community spirit. Wahshi bin Harb رضي الله عنه narrated that the Companions of the Messenger صلى الله عليه و سلم said:

يا رسول الله إنا نأكل ولا نشبع قال فلعلكم تأكلون متفرقين قالوا نعم قال فاجتمعوا على طعامكم واذكروا اسم الله عليه يبارك لكم فيه

“‘O Messenger of Allaah, verily we eat and are not satisfied’. He صلى الله عليه و سلم said, ‘Perhaps you eat separately?’ They said, ‘Yes’. He صلى الله عليه و سلم said, ‘Gather together (to eat) and remember the name of Allaah and it will have barakah (be blessed for you).’”

[Abi Da'wud, 3764, Musnad Ahmad and others - graded as hasan bu Ibn Hajar in 'Takhreej Mishkat al-Masabih', 4/172 and al-Albani (see 'Saheeh ibn Majah', 2674)]

The Prophet صلى الله عليه و سلم also said:

أحب الطعام إلى الله ما كثرت عليه الأيدي

“The (most) beloved food to Allaah is the one touched by many hands (i.e. shared by many).” [Shu'ab al-Imaan, 7/3154 and others - graded as hasan by al-Araqi, Ibn Hajar and al-Albani (see 'Saheeh at-Targheeb', 2133)]

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May Allaah unite our hearts upon the Sunnah and make us not from the musrifoon.

Diplomacy in speech

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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In the hadeeth of Jibreel عليه السلام when he came and sat in front of the Messenger صلى الله عليه وسلم and said:

يا محمد أخبرني عن الإسلام

“O Muhammad, inform me about Islam”

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A question arises; why did Jibreel address the Messenger صلى الله عليه وسلم in this manner? Does this not entail disrespect and was it not from the way of the Bedouin to speak like this?

In his valuable شرح حديث جبريل عليه السلام – Shaykh Ibn Uthaymeen رحمه الله تعالى explained that a likely reason for this was to make the Sahabah believe he was indeed a Bedouin (as per the lengthy hadeeth) who had come to “learn” about the Deen. Thus, he did not refer to the Messenger as “Ya Rasoolullaah”, which was the habit and custom of those around the Messenger صلى الله عليه وسلم

Ibn Uthaymeen also derived from this incident, the permissibility of تورية if a situation demands it – (i.e. [equivocal] speech in which a phrase is devised to be understood in either of two ways (i.e. double entendre), to achieve a particular purpose or goal [so long as it was permissible]).

This is exemplified in Ibraheem’s عليه السلام statement to the tyrant king. As the Prophet صلى الله عليه وسلم said:

“…He had come, accompanied by (his wife) Sarah, to a land ruled by a tyrant. She was pleasant (and attractive) from among people, so he said to her: ‘This man is indeed a tyrant. If he comes to know that you are my wife, he will he will take you away from me by force. So, if he asks you, tell him that you are my sister, for indeed you are my sister in Islam, and indeed I know of no other Muslims on Earth except for you and I’.” [Saheeh al-Bukhari, 2217 and Muslim, 2371]

This was not a lie at all, but a mere allusion and ambiguous statement.

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May Allaah grant us wisdom and insight.

The right of the roads

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Abu Sa’eed al-Khudri رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

إياكم والجلوس في الطرقات . قالوا : يا رسول الله ! ما لنا بد من مجالسنا . نتحدث فيها . قال رسول الله صلى الله عليه وسلم : فإذا أبيتم إلا المجلس ، فأعطوا الطريق حقه . قالوا : وما حقه ؟ قال : غض البصر ، وكف الأذى ، ورد السلام ، والأمر بالمعروف ، والنهي عن المنكر

“Beware of sitting in the road-paths *. They said: ‘O Messenger of Allaah, we gather and talk (by the roads).’ The Messenger of Allaah صلى الله عليه وسلم said: ‘If you refuse because of your gatherings, then give the road its (due) right.’ They asked: ‘And what is its right?’ He صلى الله عليه وسلم said: ‘”(That you) lower your gaze, and refrain from harming, and return (people’s) salaam, and to promote the ma’roof (virtue and goodness) and prevent the munkar (vice and evil).”

[Saheeh Muslim, 2121 / 2163 - see also al-Bukhari, 6229]

* طرقات  denotes any public access or passage of way, like roads and streets etc.

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Here we have a beautiful hadeeth that guides Muslims to wholesome goodness. It promotes wisdom, justice and social harmony while being outdoors, if only we ponder upon his صلى الله عليه وسلم words…

Imam Nawawi said in his sharh that: “This hadeeth has many benefits, and is from the comprehensive of hadeeth, with rulings that provide purity. It speaks of avoiding (entering and) sitting by the roads, to avoid back-biting and holding bad thoughts (about people), to holding passers-by in contempt; and narrowing the roads (to cause hardship for others) and forbidding (i.e. stopping) passers-by from passing through; or frightening them. Stopping people from their work or business when they have no other route to their destination except through this route.”

1. The Messenger of Allaah صلى الله عليه وسلم warned his Companions رضي الله عنهما from sitting by the roads because these are places that contain potential hazards of injury to one’s body and soul – (similar to the marketplaces). The Companions replied that this was something difficult to do (due to their circumstances) as they would usually gather there. From his صلى الله عليه وسلم mercy and foresight, he provided them with a set of clear guidelines that would compensate for such gathering places – advice that would safeguard their emaan as well as both, their bodies and souls…

i. Injury to the body because of close proximity to moving traffic on the roads as well as close encounters with members of the public – both of which are ingredients for accidents and/or violence. The command to refrain from harming is found in a profound hadeeth (known from the jawami’ al-kalim) that establishes a base-rule in fiqh – the the Prophet صلى الله عليه وسلم said:

لا ضرر ولا ضرار

“There is no harm and no reproaching harm.” – In this context, it would include avoiding injury to oneself and others, damaging property, talking too loudly or cursing or annoying others and general trouble-making. It also includes refraining from violent behaviour and preventing violence from others where possible. It also includes removing harm or difficulty from others, if within one’s ability to do so. Thus carelessness or recklessness in any matter goes against the the objective of this great principle and can prove detrimental. The Prophet صلى الله عليه وسلم also said about the importance of protecting the rights and honour of Muslims:

المسلم من سلم المسلمون من لسانه ويده

“The Muslim (is one) from whose tongue and hands, other Muslims are safe.” [Saheeh al-Bukhari, 6484]

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ii. Injury to the soul because these are places of fitnah that involve women and potential lewdness, hence the command to lowering the gaze. This is also from the obligated etiquettes for Muslims. The Prophet صلى الله عليه وسلم said about the ease by which eyes fall into looking at the haram:

كل عين زانية

“All eyes are (susceptible to being) adulterous” [At-Tirmidhi, 2786 who graded it as hasan saheeh]

And he صلى الله عليه وسلم also aid:

فالعينان زناهما النظر

“… the zina of the eye is looking (at the unlawful) …” [Saheeh Muslim, 2657]

It is the double, prolonged (pleasure-seeking) look at a person of the opposite gender that is described as “the zina of the eye”; and it is such looking (at forbidden things) that gives renewed impetus to Shaytan and his handiwork. This is from the reasons why the Prophet صلى الله عليه وسلم told ‘Ali bin Abi Talib رضي الله عنه : “O ‘Ali, do not follow a glance with another, for you will be forgiven for the first, but not for the second.” [At-Tirmidhi, 2701 - graded as saheeh in 'Saheeh al-Jaami', 7953 (see also At-Tirmidhi, 2700 regarding accidental glances) and corresponding commentary works]

Abdullah ibn Mas’ood رضي الله عنه is reported to have narrated that the Messenger of Allaah صلى الله عليه وسلم said:

النظرة سهم مسموم من سهام إبليس

“Gazing (an unlawful) look are poisoned arrows of Shaytan…” [Tabarani and Al-Hakim and others]

Although the sanad for this narration is declared da’eef by the majority of the muhaditheen, the meaning is correct and corroborated from other narrations. Ibn al-Qayyim commented on this narration in his ‘Ad-Da’ wad-Dawa’ and ‘Jawab al-Kaafi’ and said this (gazing) means: “sharing (continuous) moments of looking; and that in lowering the gaze there are many benefits, (among which) he included:

- Showing obedience to the Command of Allaah, who becomes Pleased with His servant in this world and the next.
- Preventing poisonous effect of the arrow that may be detrimental to his heart.
- Strengthening the heart and rejoicing, while gazing weakens the heart and cause grief.
- Blocking Shaytan’s entrance to the heart…
- Having a heart that is stable and provides strength of courage.
- Inheriting a genuine insight that can distinguish between right and wrong…
- It opens the door to knowledge and emaan, intuition and ikhlas.
- Gaining a heart (full) of light, as Allaah Said: “Tell the believing men to lower their gaze” [An-Noor, 30] and then He Said after that (in An-Noor, 35): “Allaah is the Light of the heavens and the earth”

Such light enters the heart of His believing slave, who complies with His Orders and avoids what He has Prohibited. This heart turns to good things from every side, and if the scourge of evil turns into dark clouds from everywhere, they are repelled as it wants nothing from innovations and misguidance. This light is revealed to a heart that implements goodness and does not want to remain blinded and wandering in the darkness (of sin).

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2. In the midst of conversations and the bustle of the streets, it is quite easy to become inattentive, ignore or miss the salams of a fellow-Muslim. It is from the rights of the roads, that salaam is returned to anyone who extend it, whether they are on foot or in vehicle, whether they are known to us or not. A man asked the Prophet صلى الله عليه و سلم: ‘Whose Islam is the best?’ The Prophet صلى الله عليه و سلم replied:

تطعم الطعام ، وتقرأ السلام على من عرفت ومن لم تعرف

“(Those) who feed (people) food, and greet with salaam, those whom they know and those whom they don’t know.” [Saheeh al-Bukhari, 12]

The questioner asked a profound question, and its response touched on characteristics of a Muslim that are from the most praiseworthy. Imam Nawawi mentioned that the greeting of salaam is a sign of ikhlas and a symbol of this ummah; and thus it needs to be maintained to reflect the good nature of Muslims. Ibn Hajar said: “Do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood.” [Fath al-Baari, 1/56]

Al Sanoosi said: “What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts… There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting.” [Ikmaal al-Mu'allim, 1/244]

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3. Promoting ma’roof and preventing munkar is an all-encompassing command (e.g. see Aal-Imraan, 110 and At-Tawbah, 71). It is a base-principle of the Deen and on a general-level, all Muslims are obliged to adhere to it at all times and places to the best of their ability. This is even more the case within environments that have a greater share of fitnah and munkaraat. It is not that a believer will never commit a mistake or be involved in evil, except that he will never insist on it, justify it or promote it; and he will never be a force opposing ma’roof. It is also intricately linked to the matter of emaan as is mentioned in the famous hadeeth: “Whoever among you sees an evil…” – see here

4. It is from the Wisdom and Justice of Allaah سبحانه و تعالى that He has ordained the rights and limits of His Creation. The Prophet صلى الله عليه وسلم taught us these rights in order to safeguard ourselves as well as our surroundings – to safeguard our emaan and maintain the physical and spiritual peace and harmony within ourselves and the environs around us.

5. From a similar context, ‘Ali bin Abd Al-Azeez ar-Rajhi حفظه الله تعالى enumerated the following points of benefit from the hadeeth, which has been abridged below:

i. Islam aims to advance the Muslim community to higher standards of ethics and morals. And to distance them from bad or shameful acts within a loving and intimate society, linking elements of brotherhood and affection… Rectifying social phenomenon that is upsetting communities…

ii. (This hadeeth shows an integration) of the Deen in its legislation, ethics and etiquette, and the care of the rights of others. When it comes to all affairs of life, there is little or no legislation in any religion or creed that provides the kind of comprehensive solutions brought by Islam.

iii. The original (ruling) about roads and courtyards is that they are not places to sit because of the resulting harm that can occur, including:

- Seeing the (special) condition of people (i.e. in which they would not want to be seen).
- Loss of time and gaining little benefit from sitting in such places.

iv. The Prophet صلى الله عليه وسلم provided some of the rights on the road; among (their implication) is:

- Lowering the gaze when women pass by; and turning away from all muharamaat must be adhered to in all situations and circumstances.

- Refraining from harming pedestrians from all kinds of harm, such as using insulting words and abusing and gossiping, ridiculing and derision, as well as showing aggression in front of homes of others… all of which is a source of harm for the family.

- Scholars are unanimously agreed that it is a duty to respond to salaam, as Allaah Said: “Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden” [An-Nisa', 85] – and it is known that the salaam is a prayer for safety and mercy and blessings and the initiator of salaam gets more reward.

- The promotion of virtue and prevention of vice is the fourth right mentioned in the hadeeth and it is especially noteworthy because of the high risk of existence of evil in the streets. The combined texts of the Qur’an and Sunnah point to this great principle, as Allaah Said: “Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma’ruf and forbidding Al-Munkar…” [Aal-Imran, 104]

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Guidance and strength is from Allaah alone.

Its only for women

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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‘Ubayd bin Khaalid رضي الله narrated:

كنت أمشي وعليَّ برد أجره، فقال لي رجل ارفع ثوبك فإنه أنقى وأبقى

“I was walking dragging my Burd (a black outer garment), A man said to me: “Raise your garment, for it (will be) cleaner and last longer.”

فنظرت فإذا هو النبي صلّى الله عليه وسلّم، فقلت: إنما هي بردة ملحاء – أي فيها خطوط سود وبيض – فقال أما لك في أسوة ؟ قال: فنظرت فإذا إزاره إلى أنصاف ساقيه

“So I looked (to see who was talking to me) and he was the Prophet صلى الله عليه وسلم. I said: “It is only black and white treads (of the outer garment).” So he صلى الله عليه وسلم said: “Don’t you have an example in me?” He (‘Ubayd) said: “I looked (at him) and his ‘Izaar was (extending) to the middle of his shins.”

[Imam Tirmidhi, 'Ash-Shamaa'il al-Muhammadiyyah', 121 - graded as jayyid by al-Safarini in 'Sharh Thulathiyat al-Musnad', 1/85 and saheeh by al-Albani in 'Mukhtasar al-Shamaa'il', 97]

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1. Kharshah bin al-Hurr رحمه الله narrated that ‘Umar bin al-Khattaab رضي الله عنه saw a man with his ‘Izaar dragging below his ankles, so he said:

أحائض أنت، فقال يأمير المؤمنين وهل يحيض الرجل؟ قال: ” نعم لما أسبلت إزار لك – لأن إسبال الإزار لا يكون إلا للنساء

“Are you having menses?” The man replied: “O Ameerul-Mu’mineen, does a man have menses?” He said, “Yes, if you hang your ‘Izaar down – because ‘Isbaal (wearing garments below the ankles) is only for the women.” Kharshah (the narrator) then said:

فأتى عمر بمشبط مقص وقص ما ذاد عن الكعبين “. قال خرشه بن الحر: فكأنى أنظر إلى خيوط الإزار على عقبيه

“So ‘Umar came with blade or scissors and cut what trailed from the ankles.” Kharshah then said: “It is as if I’m seeing the threads of the ‘Izaar hanging from his ankles (right now).” [Musannaf Ibn Abi Shaybah, 8/393]

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2. There are numerous ahadeeth and athar that forbid Isbal and command the raising of men’s garments above their ankles. For example – Al-Bukhari, 5787 and Muslim, 106 – These are just two of the hadeeth  whose meanings are general and apply to those who drag their garment out of arrogance as well as those who do it without arrogance. This is because the Prophet صلى الله عليه وسلم stated them in a general manner without qualification. When the Isbal is done with arrogance then it results in a sin greater and a threat more severe (see al-Bukhari, 5784 and Muslim, 2085)

See also Ruling on Isbal without conceit

3. The context of these narrations and the subsequent practises of the Sahabah and all who followed them – reflect the importance of the matter of isbal and the sin associated with it – it is not to be taken lightly as many have decided to do.

4. For those who pay mere lip service to loving the Sunnah of the Prophet صلى الله عليه وسلم, while holding onto the justifications and concessions made by the fiqh of men who came centuries after the best of generations – They need to reassess their loyalties and jolt their conscience into sincerity to Allaah and His Messenger صلى الله عليه وسلم.

And Guidance is from Allaah alone.

Upon them is the curse

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Abdullah bin Mughfal رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

الله الله في أصحابي ، لا تتخذوهم غرضا بعدي ، فمن أحبهم فبحبي أحبهم ، ومن أبغضهم فبغضي أبغضهم ، ومن آذاهم فقد آذاني ، ومن آذاني فقد آذى الله ، ومن آذى الله يوشك أن يأخذه

“Allaah, Allaah* My Companions! Do not make them targets (of slander etc.) after me! Whoever loves them, loves them by loving me. Whoever hates them, hates them by hating me. And whoever does (something to) hurt them, hurts me. And whoever does (something to) hurt me, (tries to) hurt Allaah. And whoever does (try to) hurt Allaah, (he) will be seized (by Allaah).”

[Sunan Tirmidhi, 3862, Musnad Ahmad 4/87 (with slight variation) - graded as hasan ghareeb by Tirmidhi and hasan by Ibn Hibban and Suyooti]

* A double invocation of Allaah’s Name signifies the seriousness of the matter

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1. Al-Manawi said in his explanation, said that:

الحث على تعظيم الصحابة وتقديرهم وإجلالهم واحترامهم، ومعرفة منزلتهم وسابقتهم وفضلهم، وإنزالهم منازلهم التي أنزلهم الله إياها، بالعدل والإنصاف، لا بالهوى والتعصب، والترضي عنهم، والحذر من عيبهم وتنقصهم

Thus the Prophet صلى الله عليه وسلم warned us with regards to his As-haab, to know their virtues and merits and true status. That they preceded everyone to Islam and their sacrifices and jihad with the Prophet صلى الله عليه وسلم and their preserving of the Deen and relaying it completely and in its pristine form to those who would follow them until the Last Day.

Allaah chose only the best of people to be his Companions and they will remain unparalleled in the history of the Ummah. Anyone wilfully making them a target of malice or blaspheming against them or reviling them or holding any amount of enmity or grudge against them, should understand this is major kufr, followed by a very real danger of falling outside the fold of Islam if they knowingly persist in such a behaviour.

Our love for them is due to our love for the Prophet صلى الله عليه وسلم and the Prophet’s love for them. Whoever slights them has slighted the Prophet صلى الله عليه وسلم and whoever slights the Prophet صلى الله عليه وسلم has slighted Allaah, Who will avenge the wrongdoers on behalf of the Prophet صلى الله عليه وسلم  and his Sahabah.

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Ibn ‘Abbaas and Anas bin Malik رضي الله عنهما reported that the Messenger of Allaah صلى الله عليه وسلم said:

من سب أصحابي فعليه لعنة الله والملائكة والناس أجمعين

“Whoever abuses my Companions, upon them is the curse of Allaah, the Angels and the whole of mankind.”

[Mash'hoor narration (with slight variations), found in At-Tabarani, 3/174 and 'Ad-Du'aa', 1993; Ahmad ibn Hanbal, 'Fada'il as-Sahabah', 6; Al-Khalal, 'As-Sunnah', 830 and others - graded as hasan by Suyooti, Shawkani, Muhammad Jarullah and Al-Albani (see 'Silsilat as-Saheehah', 5/446, #2340)]

* The word سب have have more than one meaning in Arabic and can also mean to swear, abuse, blaspheme etc.

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This hadeeth is a warning that insulting or cursing the Companions of the Prophet صلى الله عليه وسلم is from the major sins. The word لعن (la’n) is usually translated as cursing but it has a far more profound meaning that this. It denotes departing or being expelled from all that is good; and it was said that this departing and expulsion was from Allaah Himself, thus depriving the one who is cursed of any hope. To further understand the significance of the word, please refer to ‘Lisan al-Arab’.

In ‘Muqa’ees al-Lugha’, there is an interesting note on this word that states:

اللام والعين والنون أصلٌ صحيحٌ يدلُّ على إبعادٍ وإطرادٍ ولَعَنَ اللهُ الشيطانَ: أبعدَه عن الخير والجَنّة

 ”The Laam and the Ayn and the Noon (in La’na) show the proper root indicating universal prevention/exclusion, and the cursing of Shaytan by Allaah (who was) prevented from (all) the goodness and the Jannah.”

This word also appears over fifty times in the Qur’an and is associated with a number of category of people. Yet the combined curses of Allaah and the Angels and mankind is only mentioned twice in the whole Book. In Ayah 87 of Surat Aal-Imran, Allaah Said about the Dhalimoon and those “who disbelieved after their belief”: أُولَـٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِي (“They are those whose recompense is that on them (is) the Curse of Allah, of the Angels and of all mankind.”) – This is the only Ayah after 2:161 (“those who disbelieve, and die while they are disbelievers”) that mentions the collective curses of all three – signifying the severity of this type of combined curse which the Prophet صلى الله عليه وسلم also used in the above hadeeth.

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The Salaf understood this matter well.  Ayoob Al-Sakhtiyani رحمه الله تعالى (d.130 AH) said:

من أحب أبا بكر فقد أقام الدين ومن أحب عمر فقد أوضح السبيل ، ومن أحب عثمان استنار بنور الله عز وجل ، ومن أحب عليا فقد أخذ بالعروة الوثقى ، ومن أحسن الثناء على أصحاب رسول الله صلى الله عليه وسلم فقد برئ من النفاق ومن [ ينتقص ] أحدا منهم أو بغضه لشيء كان منه فهو مبتدع مخالف للسنة و [ السلف ] الصالح ، والخوف عليه أن لا يرفع له عمل إلى السماء حتى يحبهم جميعا ويكون قلبه لهم سليما

“Whoever loves Abu Bakr has upheld the Deen, whoever loves ‘Umar has made the way clear, whoever loves ‘Uthman is enlightened by the light of Allaah and whoever loved ‘Ali has taken the firmest handhold. Whoever speaks well of the Companions of the Allaah’s Messenger صلى الله عليه وسلم is clear of hypocrisy. But whoever belittles any of them (or dislikes any one of them) for something they did, then he is a mubtadi’ (an innovating heretic), an opponent of the Sunnah and the Righteous (Predecessors), and it is feared that none of his deeds will be raised to the Heavens until he loves all of them and his heart is clear (of malice) towards them.” [Ibn Abi Zamaneen, 'Usool as-Sunnah', article 189]
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Anas ibn Malik رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

إن الله حجب التوبة عن كل صاحب بدعة حتى يدع بدعته

“Allaah will block (veil) the repentance of the companion of bid’ah (i.e. an innovator) until he leaves the innovation.”

[Tabarani, Mua'jam al-Kabeer; see also Ibn Majah in his Muqadimah, 50; Al-Bayhaqi in Shu'ab al-Iman, 8837 and others - Al-Haythami said: "Men (in the sanad) are saheeh..." Majma' az-Zawa'id, 10/192; Al-Safirini graded the isnad as hasan in 'Anwar as-Sunnah', 1/203 (see also 'Saheeh at-Targheeb wat-Tahreeb', 1/54)]

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Yahya bin al-Mukhtar said I heard Bishr bin al-Harith say:

“I heard Fudayl ibn ‘Iyyad say: ‘It has reached me that Allaah, The Blessed and Most High, has barred repentance from the companion of bid’ah, and from (the worst of) the evil of the people of bid’ah are those who hate the Companions of Allaah’s Messenger صلى الله عليه وسلم.’ He then turned to me and said: ‘Make the firmest of your deeds with Allaah your love for the Companions of His Prophet صلى الله عليه وسلم; for (if you were then) to come to the standing of Judgement (on Yawmul Qiyamah) with sins like (the size of) the Earth, you would find Allaah’s Forgiveness for you; and if you come (on that Day) with (even) the smallest amount of hatred (or slander) towards them, no (amount of good) deed will benefit you.”

[Abu Bakr Al-Daynuri, 'Al-Mujalasah wa-Jawahir al-'Ilm', 5/412, #2288]

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Imam at-Tahawi wrote in his ‘Aqeedah’:

أن نحب اصحاب الرسول صلي الله عليه وسلم ولا نفرق بين احد منهم ولا نتبرأمن احد منهم ونبغض من يبغضهم وبغير الخير يذكرهم ولا نذكرهم الا بخير وحبهم دين وايمان وبغضهم كفر ونفاق وطغيان

 

Refer also to:

- Ash-Shifa’ by Qadi ‘Iyad, chapter two on the ‘Necessity of Loving the Prophet‘
- Shama’il Tirmidhi’ and ‘Dala’il an-Nabbuwah’ of Bayhaqi.

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And Allaah Guides whom He Wills to the Straight Path.