النص المفهرس

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'Who is this?' They replied: 'Continue, continue!'
We continued until we reached a beautiful garden which contained every
type of spring flower. In the middle of the garden was a man who was so
tall that I could not see his head which was high in the sky. Around him
were the largest number of children I have ever seen. I asked: 'Who is this
and who are they?' They replied: 'Continue, continue.'
We continued until we reached a massive tree. I have never seen a tree
bigger and more beautiful than it. They said to me: 'Climb up!' We climbed
it and came to a city made of alternating gold and silver bricks. We came
to the door of the city and requested permission for it to be opened. It was
opened for us and we entered. We were met by some people half of whose
body was the most beautiful you have ever seen, and the other half was
the ugliest you have ever seen. The two men (with me) said to them: 'Go
and jump into that river.' There was a wide flowing river whose water was
exceedingly white. They went and jumped into it. They then returned to
us and their ugliness had completely vanished and their appearance was
most beautiful.
The two said to me: 'This is the Garden of Eden and this is your home. I
raised my eyes and saw a palace like a white cloud. They said to me: 'This
is your home.'
I said to them: 'May Allah bless you two. Allow me to enter it.' They said:
'Not at present, but you will enter it.' I said to them: 'I saw some astonishing
sights tonight, but what is the meaning of all that I have seen?'
They replied: 'We will tell you. The first person you came upon whose head
was being crushed with a rock, was a person who memorised the Qur'an,
but then abandoned (reciting and practicing upon) it, and slept through
the compulsory salah. The person whose mouth, nostril and eye was being
cut until his nape, was one who would leave his home in the morning and
tell lies which spread widely. As for the naked men and women who were
in an oven like structure, they were adulterers and adulteresses. As for
the man whom you came upon swimming in the river and was made to
swallow a stone, he used to consume interest (usury). As for the man with

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a repulsive appearance who was kindling a fire and running around it, he is
Malik, the guard of Hell. The tall man in the garden was Ibrahim de, and
the children who were around him, were those infants who passed away
on fitrah (natural disposition).' The narration of al-Barqanī has, 'born in
the natural state." One of the Șahabah
asked: 'O Messenger of Allah!
What about the children of the polytheists?' The Messenger of Allah 4
replied: 'The children of the polytheists as well.' The people half of whose
bodies were beautiful and the other half ugly, were those who indulged in
both good and evil deeds. Allah pardoned them."
Another narration has: "At night I saw a dream in which two men came
to me and took me to a blessed land." He then narrated further and said:
"We continued and came upon a hole like an oven. Its top was narrow and
bottom was wide and beneath it a fire was being kindled. When the flames
rose, those in it also rose until they almost came out of it, and when the
flames subsided, they returned into it. In it were naked men and women."
This narration continues, "Until we came to a river of blood." In the middle
of the river a man was standing, while another was standing on the bank of
the river with many stones next to him. When the man in the river came
forward and tried to get out, the man (on the bank) would throw a stone
in his mouth, causing him to return to where he had been. Each time he
tried to get out, he would throw a stone into his mouth, causing him to
return to where he had been."
This narration continues: "They two made me climb a tree and took me to
a house which was more beautiful than I had ever seen. In it were young
and old men."
This narration continues: "As for the one you saw whose jaw was being
split, he was a liar. He used to tell lies which would spread widely. The
punishment you saw will be meted out to him until the day of Qiyamah."
This narration continues: "The one you saw whose head was being crushed,
was a man to whom Allah had taught the Qur'an, but he used to sleep the
night without reciting it and spend the day without practising upon it. That
will be his punishment until the day of Qiyamah. The first house that you

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entered was the house of the general believers. This house is the house of
the martyrs. I am Jibra'il and this is Mīka'il. Now raise your head." I raised
my head and above me was something like a cloud. They said: "That is your
house." I said: "Allow me to enter my house." They said: "You still have a
life which you have not yet completed. Once it is complete, you will come
to your house." (Bukhārī, Ahmad)
Commentary
The hadith mentions severe warnings for neglecting the Qur'an, abandoning the five daily
șalāhs, speaking lies, carrying tales, engaging in adultery and consuming interest.
The person who neglected reciting and practising upon the Qur'an will be severely punished
because, after being blessed with the most honourable of bounties, he abandoned it.
The adulterers and adulteresses will be punished naked because they exposed their private
parts before others.
The consumer of interest will swim in blood because he was like a parasite who devoured
the blood of people in distress. Just as the throwing of the rock into his mouth and him
swimming to the other side is worthless, similar is the case with interest: the usurer thinks
that his money will increase, whereas Allah de removes all blessings from it.
Addtional Points
v Punishments in the Hereafter will match their crimes.
V The Messenger of Allah
and the martyrs enjoy a lofty status.
v Punishment in Hell and the bounties of Paradise are realities in which there is no doubt.
V The Messenger of Allah
was shown certain matters of the Hereafter so that he could
encourage his Ummah to take heed.
V The children of non-Muslims will be like the children of Muslims in the Hereafter.
v It is commendable for the Imam to turn to his congregation after the Fajr salah.
v It is commendable for the Imam to ask his congregation about their dreams.
v It is best that the one who interprets dreams does so in the early portion of the morning.
CHAPTER 261
باب بيان ما يجوز من الكذب
Chapter on the type of lies that are lawful

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اعلَمْ أَنَّ الكَذِبَ ، وإِنْ كَانَ أَصْلُهُ مُحَرَّمَاً ، فَيَجُوزُ فِي بَعْضِ الأحْوَالِ بِشُروطٍ قَدْ أَوْضَحْتُهَا
في كتاب : " الأَذْكَارِ " ، ومُخْتَصَرُ ذَلِكَ: أَنَّ الكلامَ وَسيلَةٌ إِلَى المَقَاصِدِ ، فَكُلُّ مَقْصُودٍ
مَحْمُودٍ يُمْكِنُ تَحْصِيلُهُ بِغَيْرِ الكَذِبِ يَحْرُمُ الْكَذِبُ فِيهِ ، وإنْ لَمْ يُمْكِنْ تَحْصِيلُهُ إِلاَّ بالكَذِبِ
، جازَ الكَذِبُ ، ثُمَّ إِنْ كَانَ تَحْصِيلُ ذَلِكَ المَقْصُودِ مُّبَاحاً كَانَ الكَذِبُ مُبَاحاً ، وإِنْ كَانَ وَاجِباً
، كَانَ الكَذِبُ وَاجِباً . فإذا اخْتَفَى مُسْلِمٌ مِنْ ظَالِمٍ يُرِيدُ قَتْلَهُ، أَوْ أَخذَ مَالِهِ وأخفى مالَه وَسُئِلَ
إِنْسَانٌ عَنْهُ، وَجَبَ الكَذِبُ بإخْفَائِهِ . وكذا لو كانَ عِندَهُ ودِيعَةٌ ، وأراد ظالمٌ أخذها ، وجبَ
الكذبُ بإخفائها . وَالأحْوَطُ فِي هَذَا كُلِّهِ أن يُوَرِّيَ. ومعْنَى التَّوْرِيَّةِ : أَنْ يَقْصِدَ بِعِبَارَتِهِ
مَقْصُوداً صحيحاً لَيْسَ هُوَ كَاذِباً بِالنِّسْبَةِ إِلَيْهِ ، وإِنْ كَانَ كَاذِباً فِي ظَاهِرِ اللَّفْظِ ، وبالنِّسْبَةِ إِلَى
مَا يَفْهَمُّهُ المُخَاطَبُ، وَلَوْ تَرَكَ الثَّوْرِيَةَ وَأَطْلَقَ عِبَارَةَ الْكَذِبِ ، فَيْسَ بِحَرَامٍ فِي هَذَا الحَالِ .
وَاسْتَدَل العُلَمَاءُ بِجَوَازِ الكَذِبِ فِي هَذَا الحَالِ بِحَديثِ أُمِّ كُلُثُومٍ عِه، أنها سمعتْ رسُولَ
، يقول : (( لَيْسَ الكَذَّابُ الَّذِي يُصْلِحُ بَيْنَ النَّاسِ ، فَيَنْمِي خَيْراً أَوْ يَقُولُ خَيْراً ))
. متفق عَلَيْهِ .
زاد مسلم في رواية : قالت أُمُّ كُلُثُومٍ: وَلَمْ أسْمَعْهُ يُرَخِّصُ فِي شَيْءٍ مِمَّا يَقُولُ النَّاسُ إِلَّ في
ثَلاَثٍ، تَعْنِي: الحَرْبَ ، والإصْلاَحَ بَيْنَ النَّاسِ، وَحَديثَ الرَّجُلِ امْرَأَتَهُ ، وَحديثَ المَرْأَةِ
زَوْجَهَا .
Although lying is essentially prohibited, it is permitted in certain situations
with certain preconditions which I have explained in Kitab al-Adhkār. In
brief, speech is a means for attaining certain objectives. If any praiseworthy
objective can be achieved without lying, then it is forbidden to lie. If it can
only be achieved by lying, then lying will be permissible. If the achievement
of that objective is lawful, then lying will be lawful. If the achievement of
that objective is Wajib (obligatory), lying will be Wajib (obligatory). So if a
Muslim conceals himself from a tyrant who wants to kill him or take away
his property, and he conceals his property, and another person is asked
about him, it is Wajib (obligatory) to lie in order to conceal him. Similarly,
if he has a trust in his possession and a tyrant wants to take it away, it is
Wajib (obligatory) to lie in order to conceal it. The most cautious and best
approach is for him to utilise tawriya. Tawriya means to utilise such frank
words which are not lies in relation to him, but may appear to be lies on
the face of it. Even if he avoids tawriya and tells a lie in such a situation,
it will not be forbidden.

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Scholars prove the permissibility of telling a lie in such a situation on the
basis of the hadith of Umm Kulthum we's who heard the Messenger of Allah
saying: "The person who strives to reconcile between people by causing
good or saying good is not a liar."
Muslim adds in a narration: "Umm Kulthum said: 'I did not hear him (the
Messenger of Allah
2) granting concession in regard to what people say
except in three cases: namely, war, reconciling between people, and the
words of a husband to his wife and a wife to her husband.
Commentary
It is permitted in war to pass wrong information to the enemy and to motivate one's army
by exaggerating their numbers, strength, etc.
It is permissible for a third person to reconcile between two disputing parties by saying to
each of them that the other wishes well for them.
A husband and wife may speak contrary to the truth in order to increase their love and to
prevent confrontations.
CHAPTER 262
باب الحثّ على التثبت فيما يقوله ويحكيه
Chapter on verifying what one says and relates
قَالَ الله تَعَالَى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ ( الإسراء: ٣٦)
Allāh &s says: "Do not pursue what you have no knowledge of." (Sūrah
Banī Isrā'īl/al-Isrā', 36)
وقال تَعَالَى: ﴿مَا يَلْفِظُ مِنْ قَولٍ إِلاَّ لَدَيْهِ رَقِيْبٌ عَتِيْدٌ﴾ (ق: ١٨).
Allāh &s says: "Whenever any word escapes, there is a guard ready by
him." (Sūrah Qāf, 18)

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Hadith 1547
قَالَ : ((كَفَى بِالمَرْءِ كَذِباً أنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ ))
وعن أبي هريرة ﴿ه : أنَّ النبيَّ
. رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "It is
sufficient for a person to be considered a liar if he narrates whatever he
hears." (Muslim, Abū Dāwūd, Hākim)
Commentary
This hadith highlights a critical principle of human relations: as long as a person has not
investigated and established the truth of any matter, he should not narrate it to others.
Practising upon this will prevent many quarrels and misunderstandings in society.
Mulla 'Alī Qarī As stated, "As long as one has not verified any matter, he should not convey
it to others. One who conveys unverified matters is regarded as a liar. As long as something
is not verified, one should neither practise on it, narrate it to others, or believe it."
This hadith is supported by two verses of the Qur'an:
وَإِذَا جَآءَهُمْ آَمْرٌ مِّنَ الْآَمْنِ آَوِ الْخَوْفِ اَذَاعُوْا بِهِ وَلَوْ رَدُّوْهُ إِلَى الرَّسُوْلِ وَإِلَى أُولِى الْآَمْرِ
مِنْهُمْ لَعَلِمَهُ الَّذِيْنَ يَسْتَنْبِطُوْنَهُ مِنْهُمْ وَلَوْلَا فَضْلُ اللهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَبَعْتُمُ الشَّيْطُنَ إِلاَّ
قَلِيْلًا ﴾
If they had referred the matter to the Messenger and to those of them who
have understanding, it would surely be known to those of them who investigate
the matter. If it were not for Allah's grace and mercy on you, you would surely
follow Shaitan except for a few. (Surah al-Nisā, 83)
﴿يَاأَيُّهَا الَّذِيْنَ أُمَنُوْا إِنْ جَاءَكُمْ فَاسِقٌ بِنَا فَيُّوْا أَنْ تُصِيْبُوْا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوْا عَلَى
مَا فَعَلَّتُمْ تُدِمِيْنَ ﴾
O you who believe! If any sinner brings you any news, then verify it, lest you
should harm any nation unknowingly and then become remorseful. (Surah
al-Hujurāt, 6)

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Hadith 1548
٤: (( مَنْ حَدَّثَ عَنِّي بِحَديثٍ يَرَى أَنَّهُ كَذِبٌ فَهُوَ
وعن سَمُرَةَ ﴿ّهِ قَالَ : قَالَ رَسُولُ اللهِ
أَحَدُ الكَاذِبِينَ )) . رواه مسلم .
Samurah &
narrates that the Messenger of Allah
said: "One who relates
something from me while he deems it to be a lie is one of the liars." (Muslim)
Commentary
One who fabricates hadith is a liar as well as one who narrates it to others, hence a person
should be extra careful when narrating ahadith and attributing words to the Messenger of
Allāh
It is the unanimous opinion of the scholars that consciously attributing something
wrong to the Messenger of Allah
is prohibited.
Hadīth 1549
وعن أسماء ها: أنَّ امْرأةً قالت: يا رسولَ الله ، إنَّ لِي ضَرَّةً فهل عَلَيَّ جُنَاحٌ إِنْ تَشَبَّعْتُ
: (( المُتَشَبِّعُ بِمَا لَمْ يُعْطَ كَلاَبِسِ ثَوْمَيْ زُورٍ
مِنْ زَوْجِي غَيْرَ الَّذِي يُعْطِينِي؟ فَقَالَ النَّبِيُّ .
)) . متفق عَلَيْهِ .
((وَالمُتَشَبَّعُ)): هُوَ الَّذِي يُظْهِرُ الشَّبَعَ وَلَيْسَ بِشَبْعَان. ومعناهُ هُنَا: أنْ يُظْهِرَ أَنَّهُ حَصَلَ لَهُ
فَضِيلَةٌ وَلَيْسَتْ حَاصِلَةً . (( وَلابِسُ ثَوْبَي زُورٍ)) أَيْ: ذِي زُورٍ ، وَهُوَ الَّذِي يُزَوِّرُ عَلَى النَّاسِ
، بِأَنْ يَتَزَنَّى بِيِّ أَهْلِ الزّهْدِ أَو العِلْمِ أَوِ الَّرْوَةِ ، لِيَغْتَرَّ بِهِ النَّاسُ وَلَيْسَ هُوَ بِتِلْكَ الصِّفَةِ .
وَقَلَ غَيْرُ ذَلِكَ واللهُ أَعْلَمُ .
Asmāʼ
narrates: "A woman said: 'I have a co-wife. Is there any sin on
me if I give her the impression that I am receiving more than what my
husband gives me?' The Messenger of Allah
said: 'One who gives the
impression of having received something which he did not receive is like a
person who wears two false garments."" (Bukhārī, Muslim, Abū Dāwūd, Ahmad)
It means that he gives the impression that he received a certain favour
whereas he did not.
"One who wears two false garments," refers to a person who deceives people
by adopting the ways of ascetics, scholars or affluent people. He intends

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RIYĀD AL-ȘĀLIĶĪN
deceiving people because he does not possess such attributes. It has also
been explained in other ways. Allah knows best.
Commentary
A woman who deceives her co-wife by giving the impression that she is the recipient of
extra love and affection from her husband is a liar. Such behaviour only creates ill-feelings
between partners, hence the Messenger of Allah
prohibited this.
CHAPTER 263
باب بيان غلظ تحريم شهادة الزور
Chapter on the severe prohibition of giving false testimony
Introduction
Giving false testimony in order to prevent justice and deprive others of their rightful wealth
or rights is a major sin. In a verse of the Qur'an, Allah & prohibits a person from this
immediately after prohibiting the evil of polytheism. Allah & states,
﴿وَاجْتَنِبُوْا قَوْلَ الزُّوْرِ﴾ (الحج: ٣٠)،
So abstain from the impurity of idols and abstain from false talk. (Sūrah al-
Haj, 30)
قَالَ الله تَعَالَى: ﴿وَاجْتَنِبِوْا قَوْلَ الزُّوْرِ﴾ (الحج: ٣٠)،
Allāh &s says: "Abstain from false talk." (Sūrah al-Hajj, 30)
وقال تَعَالَى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ (الإسراء : ٣٦)،
Allāh &s says: "Do not pursue what you have no knowledge of." (Sūrah
Banī Isrā'īl/al-Isrā', 36)
وقال تَعَالَى: ﴿ مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّ لَدَيْهِ رَقِيْبٌ عَتِيْدٌ﴾ ( ق: ١٨)،
Allāh &s says: "When any word escapes him, there is a guard ready by
him." (Sūrah Qāf, 18)

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وقال تَعَالَى: ﴿إِنَّ رَبَّكَ لَبِالْمِرْصَادِ﴾ (الفجر: ١٤)،
Allāh &s says: "Verily, your Sustainer is Ever Vigilant." (Sūrah al-Fajr, 14)
وقال تَعَالَى: ﴿وَالَّذِيْنَ لَا يَشْهَدُوْنَ الزّوْرَ﴾ (الفرقان: ٧٢).
Allāh &s says: "And those who do not give false testimony." (Sūrah al-
Furqan, 72)
Hadīth 1550
: ((ألاَ أُنَّكُمْ بِأَكْبَرِ الكَبَائِرِ؟ )) قُلْنَا: بَلَى يَا
وعن أَبِي بَكْرَةَ ﴿هُ قَالَ : قَالَ رَسُولُ الله :
رسولَ اللهِ . قَالَ: ((الإِشْراكُ باللهِ، وعُقُوقُ الوَالِدَيْنِ)) وكَانَ مُتَّكِئَاً فَجَلَسَ ، فَقَالَ: ((
ألا وَقولُ الزُّورِ)) فما زال يُكَرِّرُهَا حَتَّى قلنا : لَيْتَهُ سَكَتَ . متفق عَلَيْهِ .
Abū Bakrah Nufay' ibn al-Harith
narrates that the Messenger of Allah
said: "Should I not inform you of the most serious of major sins?"
We replied: "Indeed, O Messenger of Allah!" He said: "Ascribing partners
with Allah and disobeying parents." The Messenger of Allah
had been
lying down, but suddenly sat up and said: "And giving false testimony."
He continued repeating this until we hoped that he would remain silent.
(Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 336. It is repeated here to highlight the
severity of giving false testimony. It is a major sin because the harms of it are not confined
to a single individual, but often have broad implications in society. The fact that it has been
mentioned in the same breath as ascribing partners to Allah & and disobedience to parents
illustrates its evil.
CHAPTER 264
باب تحريم لعن إنسان بعينه أَوْ دابة
Chapter on the prohibition of cursing a person or an animal

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1551
عن أَبي زيدٍ ثابت بن الضَّحَّاك الأنصاريِّ ل﴿ه، وَهُوَ من أهلِ بَيْعَةِ الرِّضْوَانِ ، قَالَ : قَالَ
رسُولُ اللهِ ﴿: ((مَنْ حَلَفَ عَلَى يَمِينٍ بِمِلَّةٍ غَيْرِ الإسْلاَمِ كاذِباً مُتَعَمِّداً ، فَهُوَ كَمَا قَالَ ،
وَمَنْ قَلَ نَفْسَهُ بِشَيءٍ ، عُذِّبَ بِهِ يَومَ القِيَامَةِ ، وَلَيْسَ عَلَى رَجُلٍ نَذْرٌ فيما لا يَمْلِكُهُ ، وَلَعْنُ
المُؤْمِنِ كَقَتْلِهِ )) . متفق عَلَيْهِ .
Abū Zayd Thabit ibn Dahhak al-Ansārī de, one of those who were present
during the Bay at al-Ridwan, narrates that the Messenger of Allah
said:
"One who consciously takes a false oath that he will adopt a religion other
than Islam, it will be as he said. One who kills himself with something,
will be punished with it on the day of Qiyamah. A person does not have to
fulfil an oath for something which he does not own. Cursing a believer is
like killing him." (Bukhārī, Muslim, Ahmad)
Commentary
The Bay'at al-Ridwan took place at Hudaybiyah in 6 Hijrī when the Sahabah pledged to give
their lives to avenge the death of 'Uthman 4gg. His murder was eventually proven to be false,
but Allāh & declared His pleasure in the Qur'an for those who participated in this pledge.
A person who says, "If I do a certain action, I will become a Christian or Jew, or I will be free
from the religion of Islam," and his intention is that he will adopt that particular religion if
that action happens, then he will become a disbeliever because a firm intention to become a
disbeliever is regarded as such. However, if one's intention is merely to prevent himself from
fulfilling that action, then he will not become a disbeliever if the action is done. However,
he will have committed a major sin, for which he should seek forgiveness.
Committing suicide is a major sin. Another hadith sheds more light on this hadith. The
Messenger of Allah
said, "One who jumps from a mountain killing himself, will forever
be in the Fire of Hell jumping into it. One who drank a small portion of poison killing
himself, this poison will be in his hand and he will forever continue sipping from it in the
Fire of Hell. One who killed himself with metal (such as a knife, spear, etc.), this metal will
remain in his hands and he will forever continue harming himself with it in the Fire of
Hell." (Bukhārī, Muslim) If a person regards the action as permissible, then he will remain in
Hell forever. However, if he regarded it to be a sin, it is hoped that Allah &s will eventually
remove him from Hell.
A person does not have to fulfil an oath which he makes for something that he does not

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own. Hence, if he says, "If I regain my health, I will give my house in sadaqah," he will not
be compelled to fulfil that oath if he is renting the house.
Cursing a believer is likened to killing him because one passes the verdict of him being
perpetually wretched. In addition, killing another person deprives him of worldly bounties,
while cursing a person seeks to deprive him of bounties in the Hereafter by distancing him
from Allah's &'s mercy.
Hadīth 1552
وعن أبي هريرة ﴿هُ: أَنَّ رَسُولَ اللهِ ﴾ قَالَ: ((لاَ يَنْبَغِي لِصِدِّيقِ أنْ يَكُونَ لَعَّاناً)). رواه
مسلم .
Abū Hurayrah & narrates that the Messenger of Allah
said: "It is
not appropriate for a siddīq (truthful person) to be one who constantly
curses." (Muslim)
Commentary
A șiddīq is a person who is extremely truthful. There is no contradiction between his speech
and actions. According to the sūfis, siddiqiyah is the highest level after prophethood, hence
a șiddīq brings people closer to Allah &s like the Messengers
& did. In addition, a truthful
believer is one who should have mercy for others and one who assists them in goodness and
piety. He is united with them and loves for them what he loves for himself. One who curses
others does not fit this description, hence he cannot be a true believer.
Hadīth 1553
: (( لاَ يَكُونُ اللَّعَانُونَ شُفَعَاءَ ، وَلاَ شُهَدَاءَ
وعن أبي الدرداءِ ﴿هُ قَالَ: قَالَ رسُولُ الله
يَوْمَ القِيَامَةِ )) . رواه مسلم .
Abū al-Dardā'
narrates that the Messenger of Allah
said: "Those
who constantly curse will not be intercessors nor witnesses on the day of
Qiyāmah." (Muslim, Abū Dāwūd)
Commentary
On the Day of Qiyamah, the past nations will deny the fact that their Messengers conveyed
the message of Allah &s to them. The followers of the Messenger of Allah
will then be
granted the great honour to step forward as witnesses on behalf of the past Messengers
and they will testify in their favour, having the Qur'an as their proof. This hadith mentions

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that one who curses cannot be such a witness. He also cannot be an intercessor on behalf
of sinful believers. In fact, he is a sinner in the sight of Allah & and has no real status in
His sight.
Hadith 1554
وعن سَمُرَةَ بْنِ جُنْدُبِ بِّهَ، قَالَ: قَالَ رَسُولُ اللهِ ﴿: ((لاَ تَلَعَنُوا بِلَعْنَةِ اللهِ، وَلاَ بِغَضَبِهِ
، وَلاَ بِالنَّارِ )) رواه أبو داود والترمذي، وقال: (( حديث حسن صحيح )) .
Samurah ibn Jundub 4% narrates that the Messenger of Allah
said: “Do
not curse each other with the curse of Allah, His wrath, or the Hell-fire."
(Abū Dāwūd, Ahmad, Tirmidhī)
Commentary
The hadith advises that believers should never curse one another with words such as, "May
Allah's curse be upon you, may Allah's anger be upon you, may Allah burn you in Hell-Fire,
etc," because it is a severe sin.
Hadith 1555
: (( لَيْسَ المُؤْمِنُ بالطَّعَّانِ ، وَلاَ اللَّعَّانِ ،
وعن ابن مسعود رطّهُ ، قَالَ : قَالَ رَسُولُ الله
وَلاَ الفَاحِشِ ، وَلاَ البَذِيِّ )) رواه الترمذي ، وقال : (( حديث حسن )) .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "A believer
is not one who insults, curses, and utters obscene and immoral speech."
(Tirmidhī)
Commentary
This hadith will be mentioned in a future chapter. See hadith 1734. It teaches us that a true
believer does not possess the evil traits mentioned here because he knows that he will have
to stand before Allah Kes on the day of Qiyamah and answer for his actions. Instead, a believer
watches his utterances and utilises words of love, kindness and supplication.
Hadīth 1556
:: ((إنَّ العَبْدَ إِذَا لَعَنَ شَيْئاً ، صَعَدَتِ اللَّعْنَةُ
وعن أبي الدرداء ﴿ُّهُ قَالَ : قَالَ رسُولُ الله
إِلَى السَّماءِ ، فَتُغْلَقُ أَبْوابُ السَّماءِ دُونَهَا ، ثُمَّ تَهْبِطُ إِلَى الأَرْضِ ، فَتُغْلَقُ أَبْوابُهَا دُونَها ، ثُمَّ
تَأْخُذُ يَمِيناً وَشِمالاً ، فَإذا لَمْ تَجِدْ مَسَاغاً رَجَعَتْ إِلَى الَّذِي لُعِنَ ، فإنْ كَانَ أَهْلاً لِذلِكَ ، وإلاّ

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رَجَعَتْ إِلَى قَائِلِهَا)) . رواه أَبُو داود .
Abū al-Dardā'
narrates that the Messenger of Allah
said: "When a
servant curses something, the curse rises to the heavens, but the doors
of the heavens are locked preventing it (from entering). It then falls to
the earth, but the doors of the earth are also shut preventing it (from
entering). It then moves to the right and to the left. When it does not find
an entrance, it returns to the object that was cursed if it was worthy of it
(the curse). Otherwise, it returns to the one who had cursed." (Abū Dawud)
Commentary
A curse rises to the heavens but is blocked because the doors of the heavens allow only pure
words and noble actions to enter. It is therefore forced to return to the earth and afflict the
one who was cursed, if he is deserving of the curse. If not, it afflicts the one who uttered the
curse. The hadith serves as a warning against cursing people unnecessarily.
Hadīth 1557
في بَعْضِ أسْفَارِهِ ، وَامْرأَةٌ مِنَ
وعن عمران بن الحُصَيْنِ ظُهَا، قَالَ: بَيْنَمَا رَسُولُ اللهِ .
الأنْصَارِ عَلَى نَاقَةٍ ، فَضَجِرَتْ فَلَعَنَّهَا، فَسَمِعَ ذَلِكَ رسُولُ اللهِ ﴿ه فقالَ: (( خُذُوا مَا عَلَيْهَا
وَدَعُوهَا؛ فَإِنَّهَا مَلْعُونَةٌ )) قَالَ عِمْرَانُ : فَكَأَنِّي أَرَاهَا الآنَ تَمْشِي فِي النَّاسِ مَا يَعْرِضُ لَهَا
أحَدٌ . رواه مسلم .
'Imran ibn al-Husayn
narrates: "During one of the journeys of the
Messenger of Allāh
there was an Ansarī woman riding on her camel.
She became agitated with it and cursed it. The Messenger of Allah
heard this and said: 'Unload the goods from it and set it free because it
is cursed.' 'Imran said: "It is as if I can still see it now walking among the
people with no one turning to it." (Muslim, Ahmad)
Commentary
This hadith teaches us that we should not utter curses, even upon animals. If an animal causes
harm and difficulty, one should exercise patience.
Hadith 1558
وعن أَبِي بَرْزَةَ نَضْلَةَ بْنِ عُبَيْدِ الأَسْلَمِّ الِّهِ قَالَ: بَيْنَمَا جَارِيَةٌ عَلَى نَاقَةٍ عَلَيْهَا بَعْضُ مَنَاعٍ
القَوْمِ. إِذْ بَصُرَتْ بِالنَّبِّ :﴿، وَتَضَايَقَ بِهِمُ الجَبَلُ فَقَالَتْ: حَلْ ، اللَّهُمَّ الْعَنْهَا. فَقَالَ النَِّيُّ

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: (( لاَ تُصَاحِبْنَا نَاقَةٌ عَلَيْهَا لَعْنَةٌ )) . رواه مسلم .
قَوْله : (( حَلْ)) بفتح الحاء المهملة وَإسكانِ اللَّم: وَهِيَ كَلِمَةٌ لِزَجْرِ الإِبِلِ .
وَاعْلَمْ أَنَّ هَذَا الحَدِيثَ قَدْ يُسْتَشْكَلُ مَعْنَاهُ ، وَلاَ إِشْكَالَ فِيهِ ، بَلِ المُرَادُ الَّهْيُ أنْ تُصَاحِبَهُمْ
تِلْكَ النَّاقَةُ ، وَلَيْسَ فِيهِ نَهٌْ عَنْ بَيْعِهَا وَذَبْحِهَا وَرُكُوبِهَا فِي غَيْرِ صُحْبَةِ النِبِيّ ﴿هَ، بَلْ كُلَّ
﴿ بِهَا ؛ لأنَّ هذِهِ
ذَلِكَ وَمَا سِوَاهُ مِنَ النَّصَرُّفَاتِ جَائِرٌ لا مَنْعَ مِنْهُ، إِلَّ مِنْ مُصَاحَبَةِ النَّبِيِّ
النَّصَرُّفَاتِ كُلَّهَا كَانَتْ جَائِزَةً فَمُنِعَ بَعْض مِنْهَا ، فَبَقِيَ الْبَاقِي عَلَى مَا كَانَ ، واللـهُ أَعلم .
Abū Barzah Nadlah ibn 'Ubayd al-Aslamī 4,
% narrates: "A young girl was
once riding on a camel with some goods of people and the Messenger of
Allāh
came into her sight. The mountains restricted them, so she said
(to the camel): 'Move faster. O Allah! Curse it.' The Messenger of Allah
said: 'A camel that has been cursed may no longer travel with us." (Muslim)
Objections are sometimes raised against the meaning of this hadith, but
there is no real cause for objection. The prohibition was for that particular
camel to accompany them. It was not prohibited to sell it, slaughter it and
ride it when not in the company of the Messenger of Allah
All these
and other uses, except that of accompanying the Messenger of Allah
of it, were permitted without any prohibition. The reason is that all these
uses are lawful and only one was prohibited, hence these uses will remain
lawful. Allah knows best.
Commentary
The Messenger of Allah
was an embodiment of mercy for the entire mankind, hence an
accursed object which is distant from the mercy of Allah && could not accompany him. In
a broader context, the hadith teaches us that we should avoid befriending innovators and
flagrant sinners, and avoid evil places because these invite the curses of Allah &s.
Imam Nawawī ¿ has answered an objection that may be made against this hadith. During
the days of Ignorance, people used to set aside certain animals in the name of their idols
and refer to them as 'sã'ibah.' They would not sell them, slaughter them and ride them. This
hadith may seem to encourage such a practice, however as Imam Nawawi > explained, that
is not the case.

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CHAPTER 265
باب جواز لعن أصحاب المعاصي غير المعينين
Chapter on the permissibility of cursing the sinful ones without naming
them
قَالَ الله تَعَالَى: ﴿اَلَا لَعْنَةُ اللهِ عَلَى الظُّلِمِيْنَ﴾ (هود: ١٨)،
Allāh & says: "Listen! The curse of Allah is on the oppressors." (Sūrah
Hūd, 18)
وقال تَعَالَى: ﴿ فَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَّعْنَةُ اللهِ عَلَى الظُّلِمِيْنَ﴾ ( الأعراف: ٤٤).
Allāh && says: "Then an announcer will announce between them that the
curse of Allah is on the oppressors." (Sūrah al-A'raf, 44)
وَثَبَتَ فِي الصَّحِيحِ أَنَّ رَسُولَ اللهِ ﴿ قَالَ: ((لَعَنَ اللهُ الوَاصِلَةَ وَالمُسْتَوْصِلَةَ )) وَأَنَّهُ قَالَ:
(( لَعَنَ اللهُ آكِلَ الرِّبَا)) وأَنَّهُ لَعَنَ المُصَوِّرِينَ ، وأَنَّهُ قَالَ: (( لَعَنَ اللهُ مَنْ غيَّرَ مَنَارَ الأَرْضِ
)) أيْ حُدُودَهَا، وَأَنَّهُ قَالَ : (( لَعَنَ اللهُ السَّارِقَ يَسْرِقُ البَيْضَةَ))، وأَنَّهُ قَالَ: (( لَعَنَ اللهُ
مَنْ لَعَنَ وَالِدَيْهِ )) وَ(( لَعَنَ اللهُ من ذَبَحَ لِغَيْرِ اللهِ ))، وَأَنَّه قَالَ : (( مَنْ أَحْدَثَ فِيهَا حَدَثاً
أَوْ آوَى مُحْدِثاً فَعَلَيْهِ لَغْنَهُ اللهِ وَالمَلاَئِكَة والنَّاسِ أَجْمَعِينَ))، وأَنَّه قَالَ: (( اللَّهُمَّ الْعَنْ
رِعْلاً، وَذَكْوَانَ، وعُصَيَّةَ: عَصَوُا اللهَ وَرَسُولَهُ)) وهذِهِ ثَلاَثُ قَبَائِلَ مِنَ العَرَبِ . وأَنَّه قَالَ
: (( لَعَنَ اللهُ اليَّهُودَ اتَّخَذُوا قُبُورَ أَنْيَائِهِمْ مَسَاجِدَ)) وأنهُ (( لَعَنَ الْمُتَشَبِّهِينَ مِنَ الرِّجَالِ
بالنِّساءِ والمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بالرِّجالِ )) .
وَجَميعُ هذِهِ الألفاظِ في الصحيح ؛ بعضُها في صَحيحَيّ البُخاري ومسلمٍ ، وبعضها في
أَحَدِهِمَا ، وإنما قصدت الاختِصَارَ بالإشارةِ إِلَيها ، وسأذكر معظمها في أبوابها من هَذَا
الكتاب ، إن شاء الله تَعَالَى .
It is established from authentic ahadith that the Messenger of Allah
said:
"Allah curses a woman who joins hair together and the woman who requests
that hair be joined together." He said: "Allah curses one who consumes
interest (usury)." He cursed those who make images. He said: "Allah curses

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the person who changes the boundaries of lands (to usurp property)." He
said: "Allah curses the thief who steals an egg." He said: "Allah curses the
person who curses his parents." and "Allah curses the person who sacrifices
an animal for other than Allah." He said: "One who initiates an innovation
(bid'ah) in it (Madinah), or who provides refuge to an innovator, upon him is
the curse of Allah, the angels, and all people." He said: "O Allah! Curse Ri'l,
Dhakwan and 'Usayyah because they disobeyed Allah and His Messenger."
These are names of three Arab tribes. He said: "May Allah curse the Jews
because they turned the graves of their Messengers into masjids." He cursed
men who imitate women and women who imitate men.
All these words are authentic. Some of them appear in Sahih Bukharī and
Muslim while others are in one of the two. I merely made reference to
them for the sake of brevity. I will quote most of them in the appropriate
chapters of this book, if Allah wills.
CHAPTER 266
باب تحريم سب المسلم بغير حق
Chapter on the prohibition of unjustly verbally abusing a Muslim
قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ بِغَيْرِ مَا اكْتَسَبُوْا، فَقَدِ احْتَمَلُوْا
بُهْتَانًا وَاِثْمًا مُّبِيْنَا﴾ (الأحزاب: ٥٨ ).
Allāh &s says: "Those who harm the believing men and believing women
for no sin on their part will bear the burden of slander and a manifest
sin." (Sūrah al-Aḥzāb, 58)
Hadith 1559
: (( سِبَابُ المُسْلِمِ فُسُوقٌ ، وَقِتالُهُ كُفْرٌ ))
﴿ قَالَ : قَالَ رَسُولُ الله
وعن ابن مسعود الـ
. متفق عَلَيْهِ .
Ibn Mas'ūd 4% narrates that the Messenger of Allah
said: "Verbally
abusing a Muslim is a sin and killing him is disbelief." (Bukhārī, Muslim,

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Ahmad, Ibn Mājah)
Commentary
"Verbally abusing a Muslim is a sin" because a Muslim enjoys great status in the sight of
Allah &s.
The phrase, "killing a Muslim is disbelief" has been interpreted by the scholars in various
ways:
1. Disbelief (kufr) refers to being ungrateful for the bounties of Allah &S. Allah 's has
granted people life so that they may benefit others, and one who kills another destroys this
opportunity. This is the height of ingratitude. Similarly, Allah &s has made the believers
brothers of one another, and by killing a Muslim, one is ungrateful for the brotherhood
created by Islam.
2. Killing a person is similar in sin and prohibition to disbelief.
3. To regard killing a Muslim as permissible is an act of disbelief.
Hadīth 1560
وعن أَبي ذرٍ ﴿للهِ: أنَّهُ سَمِعَ رَسُولَ اللهِ ﴾ يقول: ((لاَ يَرْمِي رَجُلٌ رَجُلاً بِالفِسْقِ أَوِ الكُفْرِ
، إِلَّ ارْتَدَّتْ عَلَيْهِ ، إِنْ لَمْ يَكُنْ صَاحِبُهُ كَذَلِكَ )) . رواه البخاري .
Abū Dharr
s narrates that the Messenger of Allah
said: "When a
person accuses another of sin or disbelief, it reverts back to him if the
accused is not deserving of it." (Bukhārī, Ahmad)
Commentary
In other words, by wrongly addressing another by the title of fasiq (flagrant sinner), the
speaker will himself become a sinner. It could also mean that one will eventually become
a sinner if he continues to utter such words to others. Similarly, a believer who refers to
another believer as a kāfir (disbeliever) while regarding it to be permissible, will become a
disbeliever himself. If he does not regard it as permissible, then the objective of the hadith
is to show the grave sin of such an action.
Hadith 1561
وعن أبي هريرة ﴿هُ: أَنَّ رسولَ اللهِ ﴿ قَالَ : ((المُتَسَابَّانِ مَا قَالاَ فَعَلَى الْبَادِي مِنْهُمَا حَتَّى
يَعْتَدِي المَظْلُومُ)) . رواه مسلم .

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Abū Hurayrah
narrates that the Messenger of Allah
said: "When
two people verbally abuse one another, the sin will be upon the one who
initiated it unless the wronged one exceeds the bounds." (Muslim, Ahmad)
Commentary
The hadith teaches us that one who initiates verbal abuse towards another will be the
oppressor and sinner. The oppressed has been granted permission to take retribution in a
like manner, however if he exceeds the bounds, then he will become the oppressor. For this
reason, scholars state that one should preferably forgive others and adopt the quality of
patience, as Allah des states,
﴿وَالَّذِيْنَ إِذَا أَصَابَهُمُ الْبَغْىُ هُمْ يَنْتَصِرُ وْنَ وَجَزْؤًا سَيَِّةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ
فَاَجْرُهُ عَلَى اللهِ إِنَّهُ لَا يُحِبُّ الظَّلِمِيْنَ وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِّنْ سَبِيْلٍ
إِنَّمَا السَِّيْلُ عَلَى الَّذِيْنَ يَظْلِمُوْنَ النَّاسَ وَيَبْغُوْنَ فِى الْأَرْضِ بِغَيْرِ الْحَقِّ أُولَئِكَ لَهُمْ عَذَابٌ
اَلِيْمٌ وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذُلِكَ لَمِنْ عَزْمِ الْأُمُوْرِ﴾
And those who retaliate when aggression affects them. The retribution for an
evil is a proportionate response. As for the one who forgives and makes amends,
his reward will be with Allāh. Verily, Allah does not like the oppressors. There
will be no blame on the one who takes revenge after he has been wronged.
There will be blame only on those who oppress people and who unjustly rebel
on earth. A painful punishment shall be the lot of these people. Whoever
exercises patience and pardons, this is certainly among the most resolute of
matters. (Sūrah al-Shūrā, 39-43)
Hadīth 1562
﴿، بِرَجُلٍ قَدْ شرِبَ قَالَ : (( اضربوهُ)) قَالَ أَبُو هريرةَ : فَمِنَّا الضارِبُ
وعنه، قَالَ : أُتِيَ النَّبِيُّ.
بيَدِهِ، والضَّارِبُ بِنَعْلِهِ ، والضَّارِبُ بِثَوْبِهِ . فَمَّا انْصَرَفَ ، قَالَ بَعْضُ القَوْمِ : أَخْزَاكَ اللهُ!
قَالَ : ((لا تَقُولُوا هَذَا، لا تُعِينُوا عَلَيْهِ الشَّيْطَان )) . رواه البخاري.
Abū Hurayrah 4% narrates: A person who had consumed alcohol was brought
to the Messenger of Allah
He said: "Beat him!" Abu Hurayrah 4% said:
"Some of us beat him with our hands, some beat him with their shoes, and
some beat him with their clothes. As he was departing, someone said: 'May
Allah disgrace you!' The Messenger of Allah
said: 'Do not say that. Do

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not help Shaitan against him." (Bukhārī, Ahmad, Abū Dāwūd)
Commentary
During the eras of the Messenger of Allah
Abu Bakr 4% and the beginning era of 'Umar
, if a person who was caught drinking was brought forward, he would be beaten as this
hadith explains. During the closing era of 'Umar
, such a person would be lashed 40 times,
and he later changed this to 80 times." (Bukhārī)
"Do not help Shaitan against him," may have the following meanings:
1. Shaitan beautifies evil actions so that man may fall prey to them and become disgraced. By
saying such evil words to the sinner, one disgraces him, allowing Shaitan to fulfil his objective.
2. If the supplication, "May Allah disgrace you," is accepted by Allah, then Allah's & help
leaves him and Shaitan gains full control over him. He will then persist in sin, causing the
anger of Allah &'s to descend upon him.
For this reason, one should rather supplicate on behalf of such a person. In Abū Dawud, the
above narration is mentioned with the addition, "However say,
اللهم اغفر له اللهم ارحمه
O Allah, forgive him! O Allah, have mercy on him!"
Additional Points
The objective of capital punishment in Islam is to reform people and not merely punish
them.
Hadith 1563
وعنه، قَالَ: سَمِعْتُ رسولَ اللهِ ﴿ يقول: (( مَنْ قَذَفَ مَمْلُوكَهُ بِالزِّنَى يُقَامُ عَلَيْهِ الحَدُّ يَومَ
القِيَامَةِ ، إِلَّ أَنْ يَكُونَ كما قَالَ )) . متفق عَلَيْهِ .
Abū Hurayrah &
g narrates: I heard the Messenger of Allah
saying:
"One who accuses his slave of fornication, will have the hadd punishment
meted out to him on the day of Qiyamah unless his accusation was correct."
(Bukhārī, Muslim, Ahmad)
Commentary
A slave frequently does not have the ability to demand his rights in this world, however, Allah
Les is perfectly just. He will definitely punish an oppressive master on the day of Qiyamah.

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CHAPTER 267
باب تحريم سب الأموات بغير حق ومصلحةٍ شرعية
Chapter on the prohibition of verbally abusing the dead without any need or
Shar'ī benefit
وَهِيَ النَّحْذِيرُ مِنَ الاقْتِدَاء بِهِ فِي بِدْعَتِهِ ، وَفِسْقِهِ ، وَنَحْوِ ذَلِكَ ، وَفِيهِ الآيةُ والأحاديثُ السَّابِقَةُ
فِي الْبَابِ قَبْلَهُ .
Shar ī benefit here means warning people from following a (deceased) person
who was involved in bid'ah (innovation), sin, and so forth. The Qur'anic
verses and ahādīth of the previous chapter are also applicable here.
Hadīth 1564
: (( لا تَسُبُّوا الأَمْوَاتَ، فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَى
وعن عائشة ظهّها ، قالت : قَالَ رسُولُ الله
مَا قَدَّمُوا )) . رواه البخاري .
'A'ishah wes narrates that the Messenger of Allah
said: "Do not verbally
abuse the dead because they have reached what they sent ahead." (Bukhārī,
Nasa'ī)
Commentary
This means that the deceased have reached the place where they will have to give an account
of their deeds. If they were people of righteousness they will be rewarded, and if they were
disobedient sinners they will be punished. Abusing them will not change this. In addition,
sometimes Allāh &s grants a favourable and positive end to a sinful believer which people
are unaware of, hence for the living to condemn him will be incorrect.
It is entirely prohibited to speak ill of a deceased Muslim. As for non-Muslims, it is permissible
to condemn them in general terms, however, to specifically mention a person by name is not
permissible, as it is possible that he died as a Muslim. Those whose disbelief we have been
informed of are excluded from this prohibition such as Abū Jahl, Abū Lahab, Fir'awn, etc.
Another reason for this prohibition is that the close family members of the deceased are
hurt by abusive speech. The Messenger of Allah
said, "Do not condemn the dead, since
you will hurt the living." (Tirmidhi, Ahmad) Therefore, one should rather speak well of the