In the Hell-Fire

بسم الله والحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد


Al-Mugheerah رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

إن كذبا علي ليس ككذب على أحد من كذب علي متعمدا فليتبوأ مقعده من النار

“Verily lying upon me is not like lying upon (from) one of you, whoever  lies upon me deliberately (then) let him take his place in the Fire (of Hell).”  [Saheeh al-Bukhari, 1229]


Ibn ‘Umar رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

الذي يكذب علي يبنى له بيت في النار

“Whoever lies upon me, a house is built for him in the Fire (of Hell)”

[Musanaf ibn Abi Shaybah, 26648; Musnad Ahmad, 4728; Musnad ash-Shafi’i, 1179; Musnad al-Bazzar, 6076; Musnad Abi Ya’la, 5444 and others – classed as saheeh in  ‘Silsilah as-Saheehah, 4/153 (#1618)]


1. Ibn Hajar commented on the first hadeeth in his ‘Fath al-Bari’, 1/244, thus:

فإن قيل : الكذب معصية إلا ما استثنى في الإصلاح وغيره والمعاصي قد توعد عليها بالنار فما الذي امتاز به الكاذب على رسول الله صلى الله عليه وسلم من الوعيد على من كذب على غيره ؟

If it is said that lying is a sin except in cases where one is trying to bring about reconciliation and the like, and that Hell is threatened for those who sin, what is there to distinguish the one who tells lies about the Messenger of Allaah صلى الله عليه وسلم from those who tell lies about anyone else?

فالجواب عنه من وجهين

أحدهما : أن الكذب عليه يكفر متعمده عند بعض أهل العلم ، وهو الشيخ أبو محمد الجويني ، لكن ضعفه ابنه إمام الحرمين ومن بعده ، ومال ابن المنير إلى اختياره ، ووجهه بأن الكاذب عليه في تحليل حرام مثلا لا ينفك عن استحلال ذلك الحرام أو الحمل على استحلاله ، واستحلال الحرام كفر، والحمل على الكفر كفر. وفيما قاله نظر لا يخفى ، والجمهور على أنه لا يكفر إلا إذا اعتقد حل ذلك

The answer is from two angles:

Firstly, according to one scholar, Shaykh Abu Muhammad al-Juwayni, the one who tells lies about him deliberately is a kaafir. But this view was classed as da’eef (weak) by his son Imam al-Haramayn and those who came after him. Ibn al-Muneer, however, favoured this view, based on the idea that the one who tells lies about him by describing forbidden things as permissible, for example, either regards that forbidden thing as permissible or misleads others by making them believe that. Regarding forbidden things as permissible is kufr and leading others to kufr is also kufr. But this view is subject to further examination. The majority of scholars are of the view that this does not constitute kufr unless one believes that this forbidden thing is permissible.

الجواب الثاني : أن الكذب عليه كبيرة ، والكذب على غيره صغيره فافترقا ، ولا يلزم من استواء الوعيد في حق من كذب عليه أو كذب على غيره أن يكون مقرهما واحدا ، أو طول إقامتهما سواء ، فقد دل قوله صلى الله عليه وسلم “فليتبوأ” على طول الإقامة فيها، بل ظاهره أنه لا يخرج منها لأنه لم يجعل له منزلا غيره إلا أن الأدلة القطعية قامت على أن خلود التأبيد ( يعني في النار ) مختص بالكافرين ، وقد فرق النبي صلى الله عليه وسلم بين الكذب عليه وبين الكذب على غيره فقال : إن كذبا علي ليس ككذب على أحد

Secondly, that telling lies about him is a major sin, and telling lies about anyone else is a minor sin, so they are different. The fact that the same warning is given to the one who tells lies about him and the one who tells lies about anyone else does not necessarily mean that they will both end up in the same place or that if they do, they will stay there for the same length of time. The words of the Prophet صلى الله عليه وسلم – “Let him take his place in Hell” – indicate that (the liar’s) stay there will be lengthy. Rather the apparent meaning is that he (the one who commits this sin) will not be brought forth from it because he no other abode. The definitive evidence shows that abiding therein (in Hell) for eternity is a punishment that is given only to the kuffaar. The Prophet صلى الله عليه وسلم  differentiated between telling lies about him and telling lies about anyone  else and said: “Telling lies about me is not like telling lies about anyone else.”


2. Ibn Taymiyyah has a lengthy discussion on this topic in his excellent ‘Al-Saarim al-Maslool ‘Ala Shaatim al-Rasool‘, 2/328-399.


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