Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 155 of 190
Riyadh Al-Salehin | Episode (165) | Chapter on the prohibition of cursing a specific person
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Chapter: The Urgency of Verifying What One Says and Relates.
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Allah the Exalted says:
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“(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.” (17:36)
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And He the Exalted says:
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“He uttereth no word but there is with him an observer ready.” (50:18)
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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that the Prophet, peace and blessings of Allah be upon him, said:
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"It is sufficient lying for a man to relate everything he hears."
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Narrated by Muslim.
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From the benefits of the hadith:
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A severe warning against relating everything a person hears.
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For one typically hears both truth and falsehood.
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If he relates everything he hears,
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he has lied by reporting what did not happen.
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On the authority of Samurah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Whoever relates a hadith from me, knowing it to be a lie,
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is one of the liars."
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Narrated by Muslim.
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From the benefits of the hadith:
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The impermissibility of narrating hadiths based on the assumption that they are authentic.
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The impermissibility of narrating fabricated hadiths attributed to the Messenger of Allah, peace and blessings of Allah be upon him.
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On the authority of Asma’, may Allah be pleased with her,
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that a woman said:
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"O Messenger of Allah,
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I have a co-wife (darrah).
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Is there any sin upon me if I pretend to have received from my husband what he has not given me?"
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The Prophet, peace and blessings of Allah be upon him, said:
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"The one who pretends to possess what they have not been given
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is like one wearing two garments of falsehood."
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Agreed upon.
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"The one who pretends" (al-mutashabbi') is one who displays fullness while not being full.
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Its meaning here is:
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That one pretends to have attained a virtue that has not actually been attained.
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"Wearing two garments of falsehood"
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means garments of deceit.
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This is one who deceives people
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by dressing in the attire of the ascetic, the scholar, or the wealthy,
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so that the pious may be deceived by him,
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while he does not possess that quality.
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Other interpretations have been given.
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And Allah knows best.
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Al-mutashabbi':
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The one who adorns himself [falsely].
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Darrah:
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Meaning the husband's other wife.
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Janah:
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Meaning sin.
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From the benefits of the hadith:
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The impermissibility of a co-wife causing distress to her fellow co-wife.
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The lie of the pretender is doubled,
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because he lied about himself regarding what he did not receive,
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and lied about others regarding what he was not given.
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The impermissibility of worshippers dressing in the attire of others
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if they do not possess those qualities at all.
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Such as one who dresses in the attire of scholars or others.
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The impermissibility of a woman causing discord between her husband and his other wife.
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Chapter: Clarifying the Severity of the Prohibition of False Testimony.
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Allah the Exalted says:
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"And avoid the statement of falsehood."
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And He the Exalted says:
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“(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.” (17:36)
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And He the Exalted says:
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“He uttereth no word but there is with him an observer ready.” (50:18)
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And He the Exalted says:
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"Indeed, your Lord is in observation."
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And He the Exalted says:
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“And those who will not witness vanity, but when they pass near senseless play, pass by with dignity.” (25:72)
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On the authority of Abu Bakrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Shall I not inform you of the greatest of the major sins?"
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We said, "Yes, O Messenger of Allah."
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He said, "Associating partners with Allah,
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and disobedience to parents."
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He had been reclining, then he sat up
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and said:
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"And beware of false testimony."
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He continued repeating it
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until we said, "If only he would be silent."
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Agreed upon.
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Chapter: The Prohibition of Cursing a Specific Person or Animal.
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On the authority of Abu Zayd,
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Thabit ibn al-Dahhak al-Ansari, may Allah be pleased with him,
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who was one of the people of the Pledge of Ridwan,
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he said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Whoever swears an oath by a religion other than Islam, lying and intentionally,
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is as he said.
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Whoever kills himself with something will be punished with it on the Day of Resurrection.
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And a man is not bound by a vow regarding what he does not own.
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And cursing a believer is like killing him."
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Agreed upon.
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Millah:
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Meaning religion and law.
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From the benefits of the hadith:
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It is forbidden to adopt a religion other than the religion of Islam.
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Whoever intends any of that as a religious practice,
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or venerates something while knowing and deeming it permissible,
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is as he said,
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and he will not return to Islam safely.
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The hadith indicates the correspondence of otherworldly punishments
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to worldly crimes.
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It indicates that a person's crime against himself is like his crime against another,
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because his soul is not absolutely his own property,
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but rather it belongs to Allah.
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So he may not dispose of it except in ways permitted to him.
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A servant is not obligated to fulfill a vow regarding what he does not own.
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The severity of the prohibition of Muslims cursing one another,
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as it clarifies that the sin of cursing a Muslim
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is equivalent to the sin of killing him.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"It is not fitting for a truthful person to be a frequent curser."
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Narrated by Muslim.
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From the benefits of the hadith:
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A warning against cursing.
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Because whoever adopts it as a habit does not possess beautiful qualities.
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Because a curse is intended to mean exclusion from the mercy of Allah,
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and praying for this is not among the morals of the believers.
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A condemnation of those who curse frequently,
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because it contradicts the perfection of faith and submission.
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On the authority of Abu al-Darda’, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Those who curse frequently will not be intercessors or witnesses on the Day of Resurrection."
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Narrated by Muslim.
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From the benefits of the hadith:
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A condemnation of those who curse frequently.
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They will not intercede on the Day of Resurrection for their brothers,
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when the believers intercede for their brothers.
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Nor will their testimony be accepted on the Day of Resurrection against others.
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The witness and the intercessor
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must be upright, possessing nothing that undermines their integrity,
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or weakness in religion,
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or audacity against the servants of Allah.
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The believer does not hasten the punishment of the one who disagrees with him,
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nor does he cause him to despair of the mercy of Allah.
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Rather, he is patient and seeks reward,
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a key to mercy and a lock against evil.
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On the authority of Samurah ibn Jundub, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Do not curse one another with the curse of Allah,
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nor with His wrath,
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nor with the Fire."
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Narrated by Abu Dawud and al-Tirmidhi.
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From the benefits of the hadith:
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The prohibition of cursing one another with the curse of Allah.
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It is not permissible to pray for anyone to be cast into the Fire,
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because that is a prerogative of Allah's punishment.
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It is not permissible to pray for the wrath of Allah.
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A clarification of the extreme gravity of the curse and the wrath of Allah,
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and the punishment of the Fire of Allah.
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On the authority of Ibn Mas'ud, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"The believer is not one who slanders, nor one who curses,
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nor one who is obscene, nor one who is foul-mouthed."
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Narrated by al-Tirmidhi.
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Al-ta'an (the slanderer):
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Meaning one who attacks people's honor through defamation, backbiting, and the like.
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Al-fahish (the obscene):
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Meaning one who is obscene in his speech.
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From the benefits of the hadith:
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It is not among the qualities of a believer whose faith is sound
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to attack the honor of Muslims.
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It is not among the qualities of a believer to curse frequently.
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It is not among the qualities of a believer to be obscene.
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It is not among the qualities of a believer to be foul-mouthed.
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The prohibition of slandering, cursing, obscenity, and foul language.
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On the authority of Abu al-Darda’, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"When a servant curses something,
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the curse ascends to the sky,
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and the gates of the sky are closed against it.
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Then it descends to the earth,
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and its gates are closed against it.
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Then it goes right and left,
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and if it finds no place to enter,
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it returns to the one who was cursed,
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if he is deserving of it,
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otherwise it returns to the one who uttered it."
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Narrated by Abu Dawud.
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Masaghan: meaning an entrance or a path.
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From the benefits of the hadith:
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A clarification of the gravity of the curse.
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A clarification that the curse may return to its author in some instances.
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Allah does not accept from His servants their cursing of one another.
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On the authority of 'Imran ibn al-Husayn, may Allah be pleased with them both, who said:
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While the Messenger of Allah was on one of his journeys,
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and a woman from the Ansar was on a she-camel,
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she became impatient and cursed it.
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The Messenger of Allah, peace and blessings of Allah be upon him, heard that,
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and said:
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"Take what is on it and let it go,
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for it is cursed."
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'Imran said:
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It is as if I see it now walking among the people,
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and no one bothers it.
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Narrated by Muslim.
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Dajirat:
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Meaning she became distressed by the difficulty of handling the she-camel.
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Take what is on it:
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Meaning remove the luggage and the saddle from it.
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From the benefits of the hadith:
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This indicates the permissibility of riding animals.
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It is not permissible to curse animals.
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It is not permissible to keep an animal that has been cursed.
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On the authority of Abu Barzah,
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Nadlah Ibn 'Ubayd al-Aslami, may Allah be pleased with him, who said:
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While a young woman was riding a she-camel carrying some of the people's belongings,
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she caught sight of the Prophet, peace and blessings of Allah be upon him.
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The mountain path became narrow for them,
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so she said,
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"Hul!" (Move on!)
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"O Allah, curse it!"
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The Prophet, peace be upon him, said,
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"A she-camel upon which there is a curse shall not accompany us."
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Narrated by Muslim.
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As for his saying "Hul,"
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it is a word used to urge on camels.
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Know that the meaning of this hadith might seem problematic,
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yet there is no problem in it.
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Rather, the intent is to forbid that specific she-camel from accompanying them.
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It does not contain a prohibition against selling, slaughtering, or riding it,
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when not in the company of the Prophet, peace be upon him.
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Indeed, all of that, and other forms of usage,
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are permissible with no restriction,
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except for accompanying the Prophet, peace be upon him, with it.
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Because all these actions were originally permissible,
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and since some were restricted,
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the rest remain as they were.
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And Allah knows best.
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Chapter: The Permissibility of Cursing Sinners in a General, Non-Specific Sense.
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Allah the Exalted said:
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“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)
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And He the Exalted said:
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"Then a herald will proclaim between them: 'The curse of Allah is upon the wrongdoers.'"
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It is established in the Sahih
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Allah has cursed the woman who adds hair extensions and the one who asks for them."
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And that he said:
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"Allah has cursed the consumer of usury."
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And that he cursed the image-makers.
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And that he said:
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"Allah has cursed the one who alters the boundary markers of the land,"
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meaning its borders.
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And that he said:
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"Allah has cursed the thief who steals an egg."
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And that he said:
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"Allah has cursed the one who curses his parents."
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"And Allah has cursed the one who sacrifices to other than Allah."
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And that he said:
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"Whoever introduces an innovation therein or shelters an innovator,
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upon him is the curse of Allah, the angels, and all of mankind."
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And that he said:
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"O Allah, curse Ri'l, Dhakwan, and 'Usayyah,
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for they disobeyed Allah and His Messenger."
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These are three Arab tribes.
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And that he said:
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"Allah has cursed the Jews,
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for they took the graves of their prophets as places of worship."
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And that he cursed men who imitate women,
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and women who imitate men.
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All of these narrations are in the Sahih collections.
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Some are in both Sahih al-Bukhari and Sahih Muslim,
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and some are in one of them.
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I only intended brevity by referring to them collectively.
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I will mention most of them in their respective chapters in this book,
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if Allah the Exalted wills.