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[1551] عن أَبي زيدٍ ثابت بن الضَّحَّاك الأنصاريِّ ، وَهُوَ من أهلِ بَيْعَةِ الرِّضْوَانِ ، قَالَ : قَالَ رسُولُ الله : « مَنْ حَلَفَ عَلَى يَمِينٍ بِمِلَّةٍ غَيْرِ الإسْلاَمِ كاذِباً مُتَعَمِّداً ، فَهُوَ كَما قَالَ ، وَمَنْ قَتَلَ نَفْسَهُ بِشَيءٍ ، عُذِّبَ بِهِ يَومَ القِيَامَةِ ، وَلَيْسَ عَلَى رَجُلٍ نَذْرٌ فيما لا يَمْلِكُهُ ، وَلَعْنُ المُؤْمِنِ كَقَتْلِهِ » . متفق عَلَيْهِ . الملة : الدين والشريعة . قال عياض : يستفاد منها أن الحالف المتعمد ، إن كان مطمئن القلب بالإيمان وهو كذاب في تعظيم ما لا يعتقد تعظيمه لم يكفر ، وإن قال معتقدًا لليمين بتلك الملة لكونها حقًا ، كفر . وإن قالها لمجرد التعظيم لها ، احتمل . وعن الحسين بن واقد عن عبد الله بن بريدة عن أبيه رفعه : « من قال : إني بريء من الإسلام ، فإن كان كاذبًا فهو كما قال ، وإن كان صادقًا لم يعد إلى الإسلام سالمًا » . أخرجه النَّسائي وصححه . قوله : « ومن قتل نفسه بشيء عُذِّب به يوم القيامة » . قال ابن دقيق العيد : هذا من باب مجانسة العقوبات الأخروية للجنيات الدنيوية . ويؤخذ منه أنَّ جناية الإنسان على نفسه كجنايته على غيره في الإثم لأن نفسه ليست ملكًا له مطلقًا ، بل هي لله تعالى فلا يتصرف فيها إلا بما أذن الله له فيه . قوله : « وليس على رجل نذر فيما لا يملك » ، عن عائشة ، أن النبي قال : « لا نذر في معصية ، وكفارته كفارة يمين » . رواه الخمسة . وعن ابن عباس عن النبي قال : « من نذر نذرًا ولم يسمه فكفارته كفارة يمين ، ومن نذر نذرًا لم يطقه ، فكفارته كفارة يمين » . رواه أبو داود ، وابن ماجة . قوله : « لعْن المؤمن كقتله » . أي : لأنه إذا لعنه ، فكأنه دعا عليه بالهلاك . وقيل : يشبهه في الإثم . والله أعلم .
1551. Abu Zaid Thabit bin Ad-Dahhak Al-Ansari (May Allah be pleased with him( (he is one of those who gave their pledge of allegiance to the Messenger of Allah (PBUH) under the Tree) said: The Messenger of Allah (PBUH) said, "He who swears by a religion other than that of Islam, is like what he has professed. He who kills himself with something, will be tormented with it on the Day of Resurrection. A person is not bound to fulfill a vow about something which he does not possess. Cursing a believer is like murdering him."
[Al-Bukhari and Muslim].
Commentary: "He who swears by a religion other than that of Islam" here means either of the two things stated here. For instance, if a person says: "If I do such and such, then I am a Christian or a Jew." Now if he really intends to embrace Christianity or Judaism, he will immediately become so because his intention to be a Kafir (disbeliever) is Kufr (infidelity) in itself. But if the vow is meant to deny the adoption of other religions and is intended to express his firm resolution to live as a Muslim to the last even then such a vow is undesirable and is a sin for which one must seek Allah's forgiveness.
The last sentence of this Hadith evidently shows that to curse a Muslim is forbidden because it is akin to killing him.
[1552] وعن أَبي هريرة أنَّ رسُولَ الله قَالَ : « لا يَنْبَغِي لِصِدِّيقٍ أنْ يَكُونَ لَعَّاناً » . رواه مسلم . أي : ليس من شأنه كثرة اللَّعن . وعند الترمذي من حديث ابن عمر بلفظ : « لا يكون المؤمن لعَّانًا » .
1552. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said: "It does not befit a Siddiq (righteous Muslim) to frequently curse others."
[Muslim]
Commentary: Taunts, curses and abusive language are contrary to perfect Faith and fidelity.
[1553] وعن أَبي الدرداءِ قَالَ : قَالَ رسُولُ الله : « لا يَكُونُ اللَّعَانُونَ شُفَعَاءَ ، وَلا شُهَدَاءَ يَوْمَ القِيَامَةِ » . رواه مسلم . قيل : لأنهم فسقة . والفاسق لا تقبل شفاعته ، ولا شهادته .
1553. Abud-Darda' (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Those who frequently resort to cursing (people) would neither be accepted as witnesses nor as intercessors on the Day of Resurrection."
[Muslim].
Commentary: The habit of taunting and cursing makes a man sinful. Such a person has no value with Allah, and his testimony and intercession will not be considered on the Day of Judgement.
[1554] وعن سَمُرَةَ بْنِ جُنْدُبٍ قَالَ : قَالَ رسُولُ اللهِ : « لا تَلاَعَنُوا بِلَعْنَةِ اللهِ ، وَلا بِغَضَبِهِ ، وَلا بِالنَّارِ » . رواه أَبُو داود والترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . في هذا الحديث : تحريم الدعاء بلعنة الله ، وغضب الله ، أو النار .
1554. Samurah bin Jundub (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not curse one another, invoking Curse of Allah or Wrath of Allah or the fire of Hell."
[Abu Dawud and At-Tirmidhi].
Commentary: We learn from this Hadith that Muslims should neither curse nor imprecate each other. For instance they are forbidden to say "May the Curse of Allah be upon you" or "I wish you to burn in Hell-fire" etc., etc.
[1555] وعن ابن مسعود قَالَ : قَالَ رسُولُ الله : « لَيْسَ المُؤْمِنُ بالطَّعَّانِ ، وَلا اللَّعَّانِ ، وَلا الفَاحِشِ ، وَلا البَذِيِّ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . الطعَّان : أي : الوقّاع في أعراض الناس بالذم والغيبة ونحوهما . الفحّاش : ذو الفحش في كلامه وفعاله . قال في ( النهاية ) : البذاء : المباذاة وهي المفاحشة . وقال في ( المصباح ) : بذا على القوم يبذو ، سفه أو فحش في منطقه ، وإن كان كلامه صدقًا .
1555. Ibn Mas'ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A true believer is not involved in taunting, or frequently cursing (others) or in indecency or abusing."
[At-Tirmidhi].
Commentary: This Hadith tells us the virtues of a Mu'min (true Muslim). Taunting here means to disgrace someone with reference to his lineage or by means of backbiting and slander. La'in is a person who is given to frequently cursing others, reproaching and using abusive language. (Fahish) is one who commits through word or practice immodesty. Badhiy is a person with a loose tongue. This word is also used for an impudent and abusive person. This Hadith strongly criticizes these vices.
[1556] وعن أَبي الدرداء قَالَ : قَالَ رسُولُ الله : « إنَّ العَبْدَ إِذَا لَعَنَ شَيْئاً ، صَعدَتِ اللَّعْنَةُ إِلَى السَّماءِ ، فَتُغْلَقُ أبْوابُ السَّماءِ دُونَهَا ، ثُمَّ تَهْبِطُ إِلَى الأرْضِ ، فَتُغْلَقُ أبْوابُهَا دُونَها ، ثُمَّ تَأخُذُ يَميناً وَشِمالاً ، فَإذا لَمْ تَجِدْ مَسَاغاً رَجَعَتْ إِلَى الَّذِي لُعِنَ ، فإنْ كَانَ أهْلاً لِذلِكَ ، وإلا رَجَعَتْ إِلَى قَائِلِهَا » . رواه أَبُو داود . في هذا الحديث : قبح اللعن وشناعته . قوله : « إذا لعن شيئًا » . حيوانًا كان أو جمادًا .
1556. Abud-Darda' (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it."
[Abu Dawud].
Commentary: Al-La'nah (curse) means deprivation of Allah's Mercy. We learn from this Hadith that the act of cursing is such that one who does it can become himself a victim of it. One should, therefore, abstain from cursing.
[1557] وعن عمران بن الحُصَيْنِ رضي الله عنهما ، قَالَ : بَيْنَمَا رسُولُ اللهِ في بَعْضِ أسْفَارِهِ ، وَامْرأةٌ مِنَ الأنْصَارِ عَلَى نَاقَةٍ ، فَضَجِرَتْ فَلَعَنَتْهَا ، فَسَمِعَ ذَلِكَ رسُولُ الله فقالَ : « خُذُوا مَا عَلَيْهَا وَدَعُوهَا ؛ فَإنَّهَا مَلْعُونَةٌ » . قَالَ عمْرانُ : فَكَأنِّي أَرَاهَا الآنَ تَمْشِي في النَّاسِ مَا يَعْرِضُ لَهَا أحَدٌ . رواه مسلم .
1557. 'Imran bin Husain (May Allah be pleased with him) said: We were with the Messenger of Allah (PBUH) on a journey and there was a woman from the Ansar riding a she-camel. She abused and invoked curse upon it. The Messenger of Allah (PBUH) heard it and said, "Off load the she-camel and set it free because it has been cursed."
[Muslim].
Commentary: This Hadith teaches us not to curse animals. It also teaches us to treat them nicely and be patient with them..
[1558] وعن أَبي بَرْزَةَ نَضْلَةَ بْنِ عُبَيْدٍ الأَسْلَمِيِّ قَالَ : بَيْنَمَا جَارِيَةٌ عَلَى نَاقَةٍ عَلَيْهَا بَعْضُ مَتَاعِ القَوْمِ . إِذْ بَصُرَتْ بِالنبيِّ وَتَضَايَقَ بِهِمُ الجَبَلُ فَقَالَتْ : حَلْ ، اللَّهُمَّ الْعَنْهَا . فَقَالَ النَّبِيُّ : « لا تُصَاحِبْنَا نَاقَةٌ عَلَيْهَا لَعْنَةٌ » . رواه مسلم .قَوْله : « حَلْ » بفتح الحاء المهملة وَإسكانِ اللام : وَهِيَ كَلِمَةٌ لِزَجْرِ الإبِلِ .وَاعْلَمْ أنَّ هَذَا الحَدِيثَ قَدْ يُسْتَشكَلُ مَعْنَاهُ ، وَلا إشْكَالَ فِيهِ ، بَلِ المُرَادُ النَّهْيُ أنْ تُصَاحِبَهُمْ تِلْكَ النَّاقَةُ ، وَلَيْسَ فِيهِ نَهْيٌ عَنْ بَيْعِهَا وَذَبْحِهَا وَرُكُوبِهَا فِي غَيْرِ صُحْبَةِ النبي بَلْ كُلُّ ذَلِكَ وَمَا سِوَاهُ مِنَ التَّصَرُّفَاتِ جائِزٌ لا مَنْعَ مِنْهُ ، إِلا مِنْ مُصَاحَبَةِ النَّبيِّ بِهَا ؛ لأنَّ هذِهِ التَّصَرُّفَاتِ كُلَّهَا كَانَتْ جَائِزَةً فَمُنِعَ بَعْض مِنْهَا ، فَبَقِيَ البَاقِي عَلَى مَا كَانَ ، واللهُ أَعلم .
1558. Abu Barzah Nadlah bin 'Ubaid Al-Aslami (May Allah be pleased with him) said: A young woman was riding a she-camel on which there was the luggage of people. Suddenly she saw the Prophet (PBUH). The pass of the mountain became narrow for her people (because of fear). The young woman said to the she-camel: "Go ahead." When it did not move, she said, "O Allah! Curse it." The Prophet (PBUH) said, "The she-camel that has been cursed should not accompany us."
[Muslim].
Commentary: Some people have taken this Hadith to mean that the she-camel cursed by the young woman was abandoned there and it was neither used for transport nor conveyance, as was the practice in the pre-Islamic period with she-camels which were let loose for free pasture for the polytheists' false gods, and nothing was allowed to be carried on them. Such she-camels were called as "As-Sa'ibah" There is no justification for such interpretation because the she-camel was not set absolutely free like As-Sa'ibah. All that was done was that because of the curse, it was considered unworthy of the entourage company of the Prophet (PBUH). Except for this bar, it was valid for all other purposes. Thus, this Hadith proves that it is not permissible to associate with people who are given to sins and heresies in religion because they have been cursed. When one is not permitted to keep an animal which has been cursed, how can one possibly keep company with people who commit acts as a result of which they have been cursed.