As-Sunnah Vol. 2 Issue No. 7

 

Unfortunate People, who deserve the Angel’s La’nah

People, who slander the Companions of Allah's Messenger (sallallahu alaihi wa-sallam)
Allah's Messenger (sallallahu alaihi wa-sallam) said, 'None should revile my Companions, for, if one of you were to spend as much gold as (the mountain) Uhud, it would not amount to as much as one mudd (approx. kg. 2.750) (spent in the cause of Allah) of one of them or half of it.' (*36)
    Allah's Messenger (sallallahu alaihi wa-sallam) said, 'May the La'nah of Allah, His Angels and the whole of mankind be upon him, who slanders my companions.' (*37) Thus, Allah's Messenger (sallallahu alaihi wa-sallam) did not only forbid slandering his (sallallahu alaihi wa-sallam) companions, but he also invoked Allah's La'nah upon him, who does such an evil action. Imam Tabaranee (rahimahullah) has reported from Aa'isha (radhi allahu anha), 'Allah's Messenger (sallallahu alaihi wa-sallam) said, 'Do not slander my companions. May the La'nah of Allah be upon him, who slanders my companions.' (*38) Allamah Manawi (rahimahullah) writes in the explanation of a similar Hadeeth, 'It is due to the service of the Sahabah y in the field of Islam that Allah's Messenger (sallallahu alaihi wa-sallam) has invoked La'nah upon him, who slanders them. Abusing them is one of the major sins and is a serious crime.' (*39)
Salafus-Saliheen and the scholars of the Ummah have greatly condemned slandering the Sahabah y. Qaiz ibn Rabee relates from Wail ibn Bahi, 'A dispute occurred between Ubaidullah ibn Umar (radhi allahu anahu) and Miqdad (radhi allahu anahu), during which Ubaidullah abused Miqdad. Umar (radhi allahu anahu) said (upon hearing this), 'Bring me a blacksmith, so that I may order him to cut off his (Ubaidullah's) tongue, so that no one would dare to abuse the Companions of Allah's Messenger (sallallahu alaihi wa-sallam) next time.' Another narration mentions, 'When Umar (radhi allahu anahu) intended to cut off the tongue (of Ubaidullah), the Sahabah y interceded (for his forgiveness) with Umar, who said, 'Let me cut off the tongue of my son, so that no one would dare to abuse the Companions of Allah's Messenger (sallallahu alaihi wa-sallam) next time.' After mentioning this incident, Shaikhul-Islam Ibn Taymiyyah writes, 'Perhaps, he (Umar (radhi allahu anahu)) did not cut off the tongue of his son due to the intercession of the Sahabah, amongst whom, perhaps, even Miqdad (radhi allahu anahu) was included.' (*40)
    Imam Ahmad Ibn Hanbal (rahimahullah) is reported to have said, 'If you see someone mentioning the Sahabah y with foul language, then you should reconsider your opinion about him as a Muslim.' (*41)
    Imam an-Nawawi writes, 'Slandering the Sahabah is Haraam (forbidden) and amongst major sins, regardless of whether they were entangled by disputes or were safe from them, because their participation in the battles was due to their Ijtihad.' (*42)
    Shaikhul-Islam Ibn Taymiyyah (rahimahullah) mentions after citing a few Ahadeeth that forbid slandering the Sahabah y, 'He, who slanders the Sahabah y, has committed a greater crime than harboring hatred for them. Such a person would surely be a hypocrite, who does not believe in Allah and the Day of Judgment.' (43)
    How strange is it that some people make slandering the Companions of the Messenger (sallallahu alaihi wa-sallam) a religious ritual by means of which they seek to draw closer to Allah, although their punishment is what the Messenger (sallallahu alaihi wa-sallam) has mentioned in the above Ahadeeth, and it is a frightening punishment.


People, who give shelter to innovators or criminals
Allah's Messenger (sallallahu alaihi wa-sallam) is reported in Saheeh Sunan Abi Dawood, 'Whoever innovates a heresy (Bidah) or gives shelter to an innovator or criminal, may there be upon him the curse of Allah, the angels and all of mankind.' (*44)
    Innovation and criminal actions in the sacred city of Medina are even more serious, Abu Hurayrah (radhi allahu anahu) narrated that the Prophet (sallallahu alaihi wa-sallam) said, 'Medina is a Haram, so whoever commits any innovation therein or gives protection to an innovator, the curse of Allah, the angels and all of mankind may be upon him. Allah will not accept any obligatory or voluntary deed from him on the Day of Resurrection.' (*45)
    In the explanation of the words, 'so he, who commits any innovation in it', Qazi Ayaz writes, 'it means any person who commits a sin (in Medina).' (*46) And Allamah Qari writes, 'it means (he, who) propagates sins and bidah in al-Medina and it includes everything that is against the Book and the Sunnah.' (*47) Imam an-Nawawi (rahimahullah) writes, 'In this Hadeeth, is a stern warning to anyone who commits such an act. Qazi Ayaz said, 'the ruling deduced from this hadeeth is that such an act is a major sin because La'nah is only invoked with regards to major sins. And the meaning of this saying of Allah's Messenger (sallallahu alaihi wa-sallam) is that Allah certainly sends La'nah upon such person, and so do the Angels and all the people. And it mentions his being far away from the Mercy of Allah because linguistically the meaning of 'La'n' is to repel and keep away.' (*48)

People, who ascribe themselves to others besides their own fathers
Ali (radhi allahu anahu) reported Allah's Messenger (sallallahu alaihi wa-sallam) as saying, '…If anyone makes a false claim to paternity, or being a client of other than his own master, there is upon him the curse of Allah, the Angels, and all the people. Allah will not accept from him any recompense in the form of obligatory acts or voluntary acts…' (*49)
    Imam an-Nawawi (rahimahullah) writes in the explanation of this Hadeeth, 'It is known from this Hadeeth that it is Haraam (prohibited) for a person to ascribe himself to other than one's father and for a slave to attribute himself to other than his owner. Because it involves ingratitude, confusion in inheritance, guardianship, etc. It also entails severing the ties of kinship and disobedience to one's parents.' (*50)
    This issue also includes falsely attributing oneself to certain tribes, clans or lineages.

People, who forbid spending in good cause
The Prophet (sallallahu alaihi wa-sallam) said, 'Every day two angels descend from heaven and one of them says, 'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.' (*51)


Women, who abandon their husband's beds without a Sharee'ah reason
Abu Hurayrah (radhi allahu anahu) reported Allah's Messenger (sallallahu alaihi wa-sallam) saying, 'When a man invites his wife to his bed and she does not come, and he (the husband) spends the night being angry with her, the angels curse her until morning. (*52) Abu Hurayrah (radhi allahu anahu) also reported that Allah's Messenger (sallallahu alaihi wa-sallam) said, 'When a woman spends the night away from her husband's bed, angels curse her until morning.' This hadeeth has been narrated through the same chain of transmitters with a slight variation that he said, 'Until she comes back.' (*53) In another narration, Abu Hurayrah (radhi allahu anahu) reported Allah's Messenger as saying, 'By Him in Whose Hand is my life, when a man calls his wife to his bed, and she does not respond, the One Who is in the heaven is displeased with her until he (her husband) is pleased with her.' (*54)
    (Thus) It is Haraam for a woman to keep away from her husband's bed unless there is a Sharee'ah reason. Imam an-Nawawi further explained this issue in Sharh an-Nawawi, he said, 'It is Haraam for a woman to refuse to go to her husband's bed without a Sharee'ah reason. It is not a Sharee'ah reason to be in the state of menstruation because in this situation, the husband has the right to fondle from above the clothes.' (*55)
    It is also the responsibility of the husband to consider the well being of his wife. Shaikhul-Islam Ibn Taymiyyah (rahimahullah) writes, 'the husband has the right (to co-habit) with his wife but on the condition that he does not harm her, nor prevents her from fulfilling any obligation and it is also the responsibility of the wife not to impede in fulfilling the right of her husband.' (*56) Numerous Ahadeeth mention the seriousness of this sin. Imam Tabaranee (rahimahullah) reports from Umar (radhi allahu anahu), 'Allah's Messenger (sallallahu alaihi wa-sallam) said, 'The prayer of two kinds of people does not ascend their heads; a slave who escapes his owner until he returns and the woman, who disobeys her husband until she returns to him.' (*57)
    The prohibition for the woman to keep away from her husband's bed is from those means, which are meant to fulfill the intent of marriage so that marriage protects the spouses from evil thoughts and desires, and safeguards their private parts.


Taken from As-Sunnah Newsletter - http://www.qsep.com

 

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