Showing posts with label Sahabas (Companions). Show all posts
Showing posts with label Sahabas (Companions). Show all posts

Tuesday, 29 July 2025

The Companion Hudhaifah Explaining How to Know Whether You Have Been Afflicted with Fitnah or Not

 


The Companion Hudhaifah Explaining How


 to Know Whether You Have Been 


Afflicted with Fitnah or Not


From Hudhaifah, Allaah be pleased with him, who said, “Whoever would like to know if he has been inflicted with fitnah or not, then let him look and see if he views something as ḥalāl now which he used to regard as ḥarām, or if he holds something to be ḥarām which he used to hold to be ḥalāl.”

Kunnāshah al-Bairūtī, vol. 1, p. 11.


Taken from: https://giftsofknowledge.net/2025/06/12/the-companion-hudhaifah-explaining-how-to-know-whether-you-have-been-afflicted-with-fitnah-or-not/

[To read this text translated to Spanish Language, click here]


Friday, 10 June 2016

The Link Between Blessings and Gratitude



The Link Between Blessings and Gratitude

It is reported that ʿAlī b. Abī Ṭālib – Allāh be pleased with him – said:


"Blessings arrive with gratitude [to Allāh], and gratitude is connected with more [blessings], and the two are tied together: more blessings from Allāh will never stop unless gratitude from the servant stops".


Ibn Abī Al-Dunyā, Al-Shukr article 18.





Source: https://www.sayingsofthesalaf.net/link-blessings-gratitude/

Tuesday, 29 March 2016

The Emergence Of Time When Bid`ah Will Be Considered As Sunnah


The Emergence Of Time When Bid`ah Will
Be Considered As Sunnah

The Companion, Hudhaifah bin al-Yamaan رضي الله عنه once took two stones and placed one on top of the other and asked his companions: ❝Do you see any light (passing) between these two stones?❞

They said: “O Abu `Abdullaah! We don’t see any light (passing) between these two stones except for very little.”

He said: ❝By the One (Allaah) in whose Hand is my soul! Verily, Bid`ah (religious innovation) will (soon) appear till nothing of the truth is seen except for the amount of light which you see (passing) between these two stones. By Allaah! Bid`ah will circulate (so much) so that if something of it is left out, the people will say: The Sunnah had been abandoned.❞

_____________________
[al-Bid`a of Ibn al-Wadhdhaah (151); al-I`tesaam of al-Shaatibee (1/106)]

Saturday, 8 August 2015

A history of racism among sahaba


A history of racism among sahaba

Once Aboo Dharr and Bilaal had a dispute, but in a moment of anger Aboo Dharr said: “O Son of a black woman!”

This came to the attention of the Prophet ﷺ who said: “O Aboo Dharr, did you slander his mother? You are a man in whom there is still some ignorance!”
Aboo Dahrr left the mosque with tears streaming from his eyes and went to Bilaal.

When he saw Bilaal he placed his cheek on the ground and said: “I will not get up until you place your foot over my face. You are the noble and I am the lowly!”

Bilaal began to cry: he approached Aboo Dharr, stood him up and kissed him on that very cheek. Then they hugged each other and cried together.

● [شعب الإيمان للبيهقي ٤٧٦٠، صحيح البخاري ٥٠، صحيح مسلم ١٦٦١]

Sunday, 17 August 2014

Physical Descriptions of the Companions



Physical Descriptions of the Companions

 رضي الله عنهما





Compiled from the First Four Volumes of Adh-Dhahabi’s ‘Siyar A’lam an-Nubala”

1 – Abu Bakr:

“He was white-skinned, skinny, with thin cheeks. He had a wrinkly face, deepset eyes, a protruding forehead, and he would dye his beard with henna and oil it.”

“He was white or yellow-skinned, handsome, with thin legs. His izar would not stay firmly tied around his waist.”

2 – ‘Umar bin al-Khattab:

“He was white-skinned, leaning towards redness. He was tall, balding, and had white hair around his head.”

“He was very tall, and extemely bald. He had reddened skin, thin cheeks, and the edges of his mustache were long and dark red.”

“He would walk so fast that it was as if he was riding a horse while those around him were walking.”

“He used to dye his hair with henna.”

3 – ‘Uthman bin ‘Affan:

“He was not tall or short. He had a handsome face, a long beard, dark skin, wide shoulders, and he would dye his hair with saffron. He would cap teeth with gold.”

‘Abdullah bin Hazm said: “I saw ‘Uthman, and I never saw a man or woman more beautiful than him.”

As-Sa’ib said: “I saw him dying his beard yellow, and I never saw an old man more handsome than him.”

4 – ‘Ali bin Abi Talib:

“He was balding, but had much hair left, as if he was wearing a sheepskin. He was of medium height, with a large belly and a large beard.”

“He had a yellow beard.”

“He dyed his beard with henna once, then he never used it again.”

“His hair and beard were white, like cotton.”

Ash-Sha’bi said: “I saw ‘Ali with a white beard, and I never saw anyone with a larger beard then he.”

“He had heavyset, large eyes, and he was closer to being short.”

5 – Abu ‘Ubaydah bin al-Jarrah:

“He was a skinny man, with a wrinkly face and a light beard. He was tall.”

6 – Mu’adh bin Jabal:

“He was tall, with large eyes, white-skinned, with wrinkled skin.”

7 – ‘Abdullah bin Mas’ud:

“He was thin, short, and did not dye his hair.”

“He was handsome and wise.”

8 – ‘A’ishah:

“She was white-skinned and beautiful.”

9 – Abu Hurayrah:

“He was fair-skinned, had wide shoulders, wide teeth, and he had braids in his hair.”

“He was white-skinned, thin, and had a red beard.”

10 – Mu’awiyah:

“He was tall, white-skinned, and handsome. When he laughed, his upper lip would move, and he would dye his hair.”

“He would dye his hair with saffron, and his beard was golden.”

11 – ‘Abdullah bin ‘Umar:

“He would dye his beard yellow.”

“He would dye his beard yellow until his clothing became wet with the dye. It was said to him: “You dye with yellow?” He replied: “I saw the Messenger of Allah doing so!””

12 – Al-Husayn:

“His hair and beard were extremely black.”

13 – ‘Abdullah bin ‘Abbas:

“He was white-skinned, leaning towards yellow, tall, handsome, bright-faced, and he would dye his hair with henna.”

‘Ata’ said: “I never see the full Moon of the 14th night of the month except that I remember the face of Ibn ‘Abbas.”

14 – Anas bin Malik:


“He would wear a black turban that he would leave trailing behind him.”

Wednesday, 18 December 2013

Umm Sulaym as mother

 
Umm Sulaym as mother
 
A Girl's Whispers | via Tumblr
 
 
Umm Sulaym (may Allah be pleased with her) accepted Al-Islam and she mentioned that:
 
Abu Anas came after being away and he said: “You have become one who has no religion.” She responded by saying: “I did not, rather I believe in this man.” She began to teach Anas; she would say to him: say: “Laa Ilaaha Illallaah”, say “I bear witness that Muhammad is the Messenger of Allah.” Anas ibn Maalik (may Allah be pleased with him) said it. His father said to her: “Do not corrupt my son.” She would respond by saying: "Indeed I am not corrupting him."
 
Benefits from this:
 
1. The companions of the Prophet (sallallaahu alayhi wa sallam) used to command their children with the Tawheed of Allah and the following of the Sunnah of the Prophet (sallallaahu alayhi wa sallam).
 
2. When a parent accepts Islam, the parent should encourage the child/children to say the two testimonies of faith.
 
3. Refuting those who speak ill of Islam.
 
4. Teaching Islam does not corrupt the people, rather it brings about the rectification of the people.
 
5. The enemies of Islam of the past sought to extinguish the light of Allah with their mouths by speaking ill of Islam and distorting the image of Islam.
 
6. The enemies of Islam today use the same tactics, which they have learned from their evil predecessors, against the call of Islam.
 
7. The command to save oneself and family from the hell-fire was being implemented by Umm Sulaym.
 
8. Umm Sulaym is one of the good examples from the Sahaabiyyaat of a mother.
 

Source: Siyar A’laam an-Nubalaa 2/305

Tuesday, 5 February 2013

The Last of The Companions to Die


Shaikh Uthaimeen, may Allaah have mercy on him said, “The last of all of the Companions to die was ’Aamir ibn Waathilah al-Laithi in the year 110 AH.  The last of them to die in Medinah was Mahmood ibn ar-Rabi’ in 99 AH.  In Damascus, Syria, the last of them to die was Waathilah ibn al-Asqa’ in 86 AH.  The last of them to pass away in Basrah was Anas ibn Maalik in 93 AH.  In Homs it was ’Abdullaah ibn Busr al-Maazini in 98 AH; in Kufah, ’Abdullaah ibn Abi Awfaa al-Aslami in 87 AH and the last of them to pass away in Egypt was ’Abdullaah ibn al-Haarith in 89 AH.” [May Allaah be pleased with them all]
Mustalah al-Hadith, p. 55.

Saturday, 24 November 2012

Compulsory love for the sahabah



Compulsory love for the sahabah



It is reported that Ayyûb Al-Sakhtiyânî – Allâh have mercy on him – said:

“Whoever loves Abu Bakr has upheld the religion, 
whoever loves ‘Umar has made the way clear,
whoever loves ‘Uthman is enlightened by the light of Allaah 
and whoever loved ‘Ali has taken the firmest handhold.
Whoever speaks well of the companions of the Allaah’s Messenger (sallallahu alyhi wa sallaam) is clear of Hypocricy,
But whoever belittles any of them or dislikes [any of them] for something he did, then he is a heretic (mubtadi’),an opponent of the sunnah and the Righteous Predecessors (the salaf), and it is feared that none of his deeds will be raised to the heavens until he loves all of [the companions] and his heart is clear towards them”

Ibn Abî Zamanîn, Usûl Al-Sunnah article 189.

source

Tuesday, 13 November 2012

Last sahabee to die!


Last sahabee to die!

Imam Adh-Dhahabi said:

عيسى بن مريم نبي وصحابي فإنه رأى النبي محمد صلى الله عليه وسلم ، وسلّم عليه فهو
 آخر الصحابة موتا


“Jesus (Esa) the son of Mary, is a Prophet and a companion for he saw Prophet Muhammad (during

the heaven trip) and he greeted him, so he is the last sahabi that will die”.


[Tajrid Asma As-Sahaba, 1/432].

Wednesday, 21 March 2012

Abdullaah bin Mas’ood رضي الله عنه

Abdullaah bin Mas’ood رضي الله عنه

He was the great Companion of the Messenger of Allaah (صلى الله عليه وسلم), Abdullaah bin Mas’ood bin Ghafil bin Habeeb (رضي الله عنه‏), died in 32 A.H. in Madina and Zubair led the funeral prayer and was buried in Baqi’.

He was the sixth person to embrace Islaam even before Umar bin Khattab – Radi Allaahuanhu. The Messenger of Allaah (صلى الله عليه وسلم) testified to his place in Paradise‘Alee (صلى الله عليه وسلم) mentions that the Messenger of Allaah ordered Ibn Mas’ood to climb up a tree to bring something down from it, and his companions looked at the shins of Abdullaah bin Mas’ood while he was climbing the tree, and they began to laugh at the thinness of his shins! So the Messenger of Allaah said: ‘What causes you to laugh?! The leg of Abdullaah is heavier in the scales on the Day of Judgement than mount Uhud.’

[Recorded by Imaam Ahmad in his Musnad and authenticated by Shaykh Ahmad Shakir(920)]

Abdullaah bin Mas’ood was of the great recitors of the Qur’aan, it was said that he was one of the closest in guidance to the Messenger of Allaah (صلى الله عليه وسلم)


[Taken from Siyaar ‘Alaam an-Nubalaa (Ibn Hajar) & Thahdheeb at thahdheeb (adh-Dhahabee), Compiled & Translated By Abbas Abu Yahya]

Saturday, 19 November 2011

Mu’aawiyah The Scribe of the Prophet



Mu’aawiyah The Scribe of the Prophet
-sallAllaahu alayhi wa sallam-

Taken from ‘Silsilah Ahadeeth As-Saheehah’


By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani


Translated by Abbas Abu Yahya






82 – ‘May Allaah not let his stomach become satisfied;’ i.e. Mu’aawiyah.






Collected by Abu Dawood at-Tayyalisi in his ‘Musnad’ (2746) Hishaam and Abu ‘Awaana narrated to us from Abu Hamza al-Qassaab from Ibn Abbas:






‘That the Messenger of Allaah -sallAllaahu alayhi wa sallam- sent someone to Mu’aawiyah to write something for him, and this person said he is eating, then the Messenger sent the person again, and again he said he is eating. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:


‘May Allaah not let his stomach become satisfied.’


I (Albaani) say: This Isnaad is Saheeh, its narrators are all trustworthy, they are the narrators of Imam Muslim.


Regarding Abu Hamza al-Qassaab – whose name is Umraan bin Abi ‘Atta – there is some talk about him from some of the scholars but it does not harm him, since a group from the Imams have regarded him as trustworthy, from them is Ahmad and Ibn Ma’een and others.


As for those who regarded him as weak then they did not clarify the reason, so therefore it is an unknown (Jarh) criticism, which is unacceptable. It is as if this is why Imam Muslim used him as a narrator and narrated this hadeeth from him in his book ‘Saheeh’ (8/27) from the way of Shu’abah from Abu Hamza al-Qassaab with this hadeeth.


Ahmad narrated this hadeeth (1/240, 291, 335, 338) from Shu’abah and Abu ‘Awaana from Abu Hamza with this hadeeth without the saying: ‘May Allaah not let his stomach become satisfied.’






It seems that the hadeeth was summarized by Ahmad or by some of his Shaykhs, and they mentioned an extra wording:


‘. . . .and he was his scribe’,


And its chain is authentic.


Some of the sects took opportunity of this hadeeth, as a way of attacking Mu’aawiyah -Radi Allaahu anhu- but there is nothing in this hadeeth which helps them on this, and how can it, since in the hadeeth it mentions that he was the scribe of the Prophet -sallAllaahu alayhi wa sallam, and this is why al-Hafidh Ibn ‘Aasakir said: (16/349/2):


‘This is the most authentic narration which has been mentioned about the excellence of Mu’aawiyah.’


What is evident from this supplication from the Prophet -sallAllaahu alayhi wa sallam- is that it was not intentional, rather it is from what is the practice of the Arabs when using certain style of speech unintentionally; such as the statement of the Messenger -sallAllaahu alayhi wa sallam- regarding some of his wives:


‘May you be affected by pain in your throat’[1] [Collected by Bukhari & Muslim]


And


‘May your right hand be covered in dust’ [Collected by Bukhari & Muslim]


and like his -sallAllaahu alayhi wa sallam- statement in the hadeeth of Anas:


‘May your age not increase.’






It is possible that this statement from the Messenger -sallAllaahu alayhi wa sallam- about Mu’aawiyah was spurred on by his humanness which he has eloquently mentioned about himself -sallAllaahu alayhi wa sallam- in many reoccurring Ahadeeth, and from them is the hadeeth of ‘Aeysha -Radi Allaahu anha- who said:


‘Two men entered upon the Messenger of Allaah -sallAllaahu alayhi wa sallam- they spoke to him about something but I did not know what it was about, and they caused him to get angry, so he -sallAllaahu alayhi wa sallam- cursed them and reviled them, then when they left I asked: ‘O Messenger of Allaah! Good will reach everyone except these two people.


The Messenger asked: ‘And why is that?


She said: ‘You cursed them and reviled them.’


He -sallAllaahu alayhi wa sallam- said:


‘Did you not know that I have a contract with my Lord? I said: O Allaah indeed I am a human, so any Muslim whom I cursed or reviled, then designate it as charity and a reward for him.’


[‘Silsilah Ahadeeth As-Saheehah’ No. 83]






Collected by Imam Muslim along with the previous hadeeth before this in the chapter entitled:


‘Chapter: Whoever the Prophet -sallAllaahu alayhi wa sallam- cursed, reviled or supplicated against and he was not qualified for that; then it is a charity, reward and mercy for that individual.’


Then Imam Muslim narrated here the hadeeth of Anas bin Malik who said: ‘There was an orphan girl with Umm Sulaym, who was called Umm Anas, the Messenger of Allaah -sallAllaahu alayhi wa sallam- saw the orphan girl and said:


‘Are you her? Verily you have grown up, may your age not lengthen.’


Then the orphan girl went back to Umm Sulaym crying; Umm Sulaym said to her ‘What is wrong young girl?’


The young girl said: ‘The Prophet of Allaah -sallAllaahu alayhi wa sallam- supplicated against me that my age should not ever lengthen.’ Or she said: ‘my generation.’


So Umm Sulaym went out hastily wrapping her headscarf on her head, until she met the Messenger of Allaah -sallAllaahu alayhi wa sallam-, and the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to her: ‘What is wrong O Umm Sulaym?’


She replied: ‘O Prophet of Allaah! Did you supplicate against my orphan girl?’


He -sallAllaahu alayhi wa sallam- asked:


‘And how is that O Umm Sulaym?’


She answered: ‘She claims that you supplicated that her age should not lengthen nor should her generation.’


The narrator said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- laughed then he -sallAllaahu alayhi wa sallam- said:


‘O Sulaym! Did you not know that I have a contract with my Lord that I have a contract with my Lord and I said: Indeed I am a human and I become pleased just like a human becomes pleased, and I get angry just as a human gets angry so whoever from my Ummah whom I supplicated against with a supplication of which he was not deserving, then make that as a purification for him and a charity and a means of coming closer to Allaah on the Day of Judgement?’


[‘Silsilah Ahadeeth As-Saheehah’ Hadeeth No.84]






Then Imam Muslim follows up this hadeeth with the hadeeth of Mu’aawiyah and with that he completed the chapter. This was an indication from Imam Muslim -Rahimullaah- that this hadeeth of Mu’aawiyah is from one chapter and has the same meaning, therefore, just like the supplication of the Messenger -sallAllaahu alayhi wa sallam- does not harm the orphan girl – rather it is a charity and a means of coming closer to Allaah; likewise was the supplication of the Messenger -sallAllaahu alayhi wa sallam- for Mu’aawiyah.






Imam an-Nawawi said in his ‘Explanation of Saheeh Muslim’ (2/325 – Indian Print):


‘As for the supplication upon Mu’aawiyah, then it has two responses:


One of which is : that it was said upon the tongue without intent.






The second: that it was a punishment for Mu’aawiyah for being late, and Muslim -Rahimullaah- understood from this hadeeth that Mu’aawiyah was not deserving of the supplication upon him, therefore, this is why Imam Muslim entered this hadeeth into this chapter. Other scholars have placed this hadeeth from the virtues of Mu’aawiyah because in reality this does become a supplication for him.’






Dhahabi indicated to this second meaning, he said in ‘Siyaar ‘Alaam an-Nubala’ (9/171/2):


‘I say: Perhaps it is said: this is a virtue for Mu’aawiyah due to the saying of the Messenger of Allaah! The one who I cursed or reviled, make that a charity and mercy for him.’


Know that the statement of the Messenger -sallAllaahu alayhi wa sallam- in these Ahadeeth:


‘Indeed I am a human and I become pleased just like a human . . . ; is indeed an explanation for the statement of Allaah Tabaraka wa Ta’ala:


{ Say, I am only a man like you, to whom has been revealed that your god is one God. } [Khaf: 110]


Perhaps some of those who follow desires and rash emotions hasten to reject the likes of this hadeeth by their claim of veneration for the Prophet –alayhi as-Sallat wa Sallam – and clearing him from having said this statement!


There is no scope for the likes of this rejection, since verily the hadeeth is Saheeh (authentic), rather we see it as Mutawatir (has recurring chains).


It has been collected by Muslim from the hadeeth of ‘Aeysha and Umm Sulaym as we have mentioned, and from the hadeeth of Abu Hurairah and Jabir -Radi Allaahu anhuma, and it has been mentioned from the hadeeth of Salman, Anas, Samrah, Abu Tufayl, Abu Sa’eed and other than them. See: ‘Kunz al-‘Amal’ (2/124).






Veneration of the Prophet -sallAllaahu alayhi wa sallam- is a veneration which is legislated, but it is done with having Eemaan with everything authentically established that came from the Prophet -sallAllaahu alayhi wa sallam, and along with having that Eemaan is him -sallAllaahu alayhi wa sallam- being a slave and Messenger without going to extreme or being negligent. For he -sallAllaahu alayhi wa sallam- is a human with the testification of the Book and the Sunnah, however he is the chief of the humans and the best of them without exception because of the text of the authentic Ahadeeth, just as the history of his life and his biography indicate to.


And from what Allaah Ta’ala bestowed him with of noble manners and praiseworthy characteristics, which no human has in entirety as it is completely in the Messenger -sallAllaahu alayhi wa sallam- and Allaah The Great was truthful when he addressed the Messenger -sallAllaahu alayhi wa sallam- with His Noble statement:


{ and indeed you are on exalted standard character} [Qalam:4]




[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 1 hadeeth no 82-84 p.164]






Also another hadeeth from ‘Silsilah Ahadeeth As-Saheehah’:


From Abu Huraira that the Prophet -sallAllaahu alayhi wa sallam- said:




‘O Allaah, indeed I make a pledge to You which I won’t break. Indeed I am a human being; so any believer who I harmed, reviled, cursed or punished; make that as prayer for him, Zakat and a means of being close to You on the Day of Judgement.’




Collected by Muslim, Ahmad & in Silsilah Ahadeeth As-Saheehah No. 3999










All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.






--------------------------------------------------------------------------------




[1] T.N. al-hafidh Muhammad bin Nasr al-Humaydi (d.488 A.H.) said: ‘These are words which the Arabs supplicate with, when they get angry with someone. The meaning is ‘May Allaah make her barren and destroy her.’ Which is that she be affected by pain in her throat. This is to show how great the matter was which caused the person to get angry.’ [Taken from: ‘Tafseer Ghareeb ma Fee Saheehayin al-Bukhari & Muslim’ p.141]


Source:http://followingthesunnah.wordpress.com/2011/07/13/muwa%e2%80%99weeyah-the-scribe-of-the-prophet-sallallaahu-alayhi-wa-sallam/

Monday, 24 October 2011

Those Who Speak ill Of The Sahaabah..


Those Who Speak ill Of The Sahaabah...

All the Companions of the Prophet صلى الله عليه وسلم were `Adool (just) and Sudooq (truthful). We do not revile anyone of them, nor do we mention them except in goodness.


Whatever took place between `Alee and Mu`aawiyah, then we remain silent about this. They will get twice the reward for their correct judgments and decisions, and they will still be rewarded for their incorrect judgments. As the Prophet صلى الله عليه وسلم said: “If a judge gives a verdict according to the best of his knowledge and his verdict is correct (i.e. agrees with Allaah and His Apostle's verdict) he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, (i.e. against that of Allaah and His Apostle) even then he will get a reward.” [Saheeh al-Bukhaaree]


Those who speak ill of the Sahaabah, speak ill about Allaah and His Messenger. For verily, Allaah and His Messenger صلى الله عليه وسلم were pleased with them; but these evildoers are not.


Haafidh `Abul Qaasim ibn `Asaakir has documented in Tareekh Dimashq that Imaam al-Nasaa’i was asked about Mu`aawiyah Ibn Abi Sufyaan رضي الله عنه. His reply was:


“Islaam is like a house with a door. The door of Islaam is the Sahaabah. Whoever speaks ill of the Sahaabah seeks but to harm Islaam, just like one who knocks a door to enter a house. As for Mu`aawiyah, whoever speaks ill of him seeks to find a way to speak ill of the Sahaabah.” [Tahdheeb al-Kamaal, vol. 1 p. 338-339]

Saturday, 10 September 2011

The justice of ‘Alī b. Abī Tālib

 The justice of ‘Alī b. Abī Tālib

may Allah be pleased with him

During his Caliphate, ‘Alī b. Abī Tālib – Allah be pleased with him – saw some armor of his with a Christian.

He decided to take the matter up legally, so he took the dispute to Shurayh (the Judge). ‘Alī said, “This is my armor, and I have not sold it nor given it away.”

Shurayh said to the Christian, “What have you to say about what the Amīr of the Believers claims?” The Christian replied, “It is my armor, although I do not regard the Amīr of the Believers to be a liar.” Shurayh then turned to ‘Alī, “O Amīr of the Believers, do you have any proof (of ownership)?” ‘Alī laughed and said, “Shurayh is correct, I have no proof.”

So Shurayh judged that the armor was the Christian’s.

The Christian took it and began to walk away but then returned. He proclaimed, “As for me, I testify that this is the judgment of the Prophets – the Amīr of the Believers himself takes me to his judge and the judge rules against him! I bear witness that there is no deity deserving worship but Allāh and I bear witness that Muhammad is the Messenger of Allāh. By Allāh, the armor is yours o Amīr of the Believers. I followed the army when you were on your way to the Battle of Siffīn and the armor came out of your equipment.” ‘Alī said, “If you have accepted Islām the armor is yours.” And then he put him in his horse.

Al-Sha’bī (the reporter of this incident) said, “I was later informed by those who saw this man that he fought the Khawārij (alongside ‘Alī) at the battle of Nahrawān.” 

Ibn Kathīr, Al-Bidāyah wa Al-Nihāyah Vol.8 p5

Friday, 19 August 2011

The Sweetest Words [Ikhlas]


 The Sweetest Words [Ikhlas]


It is reported that the son of Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – said to his father:


Father! How sweet (beautiful) the speech of the Companions is! [Al-Fuḍayl] said, “Son, do you know why it was so sweet?” He replied, “No father, I do not.” He said, “Because they sought Allāh the Exalted when they spoke.”


Al-Bayhaqī, Shu’ab Al-īmān 2:299


[To read this text in Spanish language, click here]


Taken from: https://www.sayingsofthesalaf.net/the-sweetest-words-sincerity-of-the-companions/

Thursday, 30 December 2010

bn Qayyim al-Jawziyyah: A Refutation of the Rafidah


An Explanation That ﭽ ﭧ ﭨ ﭩ ﭼ
الفاتحة: ٦
{Guide us to the Straight Way } to the

End of the Soorah is

a Refutation of the Rafidah


By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-

From his book ‘Madarij as-Salikeen’

Translated by Abbas Abu Yahya




The point which refutes their statement is that:




Allaah -Subhana wa Ta’ala - has divided the people into three categories:




1 – Those ﭽ ﭫ ﭬ ﭭ ﭮ ﭼ {on whom You have bestowed Your Grace} who are the people of as-Siraat al-Mustaqeem (the Straight Way), those who knew the truth and followed it.




2 – ﭽ ﭰ ﭱ ﭼ {Those who earned Your Anger} they are those who knew the truth and rejected it.




3 – ﭼ ﭽ ﭳ {Those who went astray} they are those who were ignorant of and made mistakes in the truth.




So everyone who knows the truth and follows it; then he is foremost on the Siraat al-Mustaqeem (the Straight Way).




There is no doubt that the Companions –RadhiAllaahu anhum- of the Messenger of Allaah -sallAllaahu alayhi wa sallam- are more befitting of this description than the Rawafidah. This is since it is not possible that the Companions –RadhiAllaahu anhum- of the Messenger of Allaah -sallAllaahu alayhi wa sallam- were ignorant of the truth while the Rawafidah knew it, or that the Companions –RadhiAllaahu anhum- rejected the truth while the Rawafidah held fast to it.




We have indeed seen the signs showing which of the two groups are the people of truth.




So, we have seen the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam. They were granted victory over the lands of the Kuffar which then became lands of Islaam and they were granted victory over the hearts with the Qur’aan, knowledge and guidance. So, their signs show that they are the people of as-Siraat al-Mustaqeem.




However, we have seen the opposite of this with the Rafidah in every time and place. There was never ever an enemy of the Muslims, outside of the Rafidah, except that they would help them against Islaam.




How much evil of affliction and calamity did they inflict upon Islaam and its people?




Did the swords of the Mushrikeen, the idol-worshippers -from the military of Hulakoo (Ghengis Khan) and those who were with him from the Tartars – not wreak havoc except under the leadership of the Rafidah?




Were the Masajid not destroyed and Musaahif (Qur’aans) not burnt, the leaders of the Muslims, their scholars, their worshippers and their Khaleefah not killed except due to the Rafidah and their foolish followers?


Their support for the Mushrikeen and the Christians is well-known amongst the learned and lay people and their influence in the Deen is well-known.


So which of the two groups has more right to the Siraat al-Mustaqeem and which one of them has earned the right to anger and misguidance if you do but know?


This is why the Salaf explained that the Siraat al-Mustaqeem and its people are Abu Bakr, Umar and the Companions –RadhiAllaahu anhum- of Allaah’s Messenger -sallAllaahu alayhi wa sallam- and its Tafseer is just as they said. This is because the Siraat (Path) that they were upon was their path, the exact, same path of their Prophet. They were the ones upon whom Allaah bestowed His Grace while He was Angry with their enemies and He ruled that their enemies were upon misguidance.


Abul-Aaliyah Rufeea’ ar-Reeyahee- and al-Hasan al-Basaree – from the most noble of the Tabi’een said:


‘As-Siraat al-Mustaqeem is the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his two Companions.’


Abul Aaliyah also said about the saying of Allaah ﭽ ﭫ ﭬ ﭭ ﭮ ﭼ { The Way of those on whom You have bestowed Your Grace} ‘they are the family of the Messenger of Allaah -sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’


That is the truth as his family, Abu Bakr and Umar were upon one way and there was no difference between them, they had loyalty towards one another. The Companions praised Abu Bakr and Umar and waged war against those who warred against these two and there is safety for the one who honours these two. This is well-known amongst the Ummah, to both the learned and the layperson.


Zayd bin Aslam said: ‘Those on whom Allaah has bestowed His Grace; they are the Messenger of Allaah -sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’


There is no doubt that those who are blessed are those who follow the Messenger.


As for those who have anger upon them, then they are those who do not follow him.


Those who followed and obeyed the Messenger -sallAllaahu alayhi wa sallam- from the Ummah, were his Companions and his family.


Those who followed the Messenger -sallAllaahu alayhi wa sallam- the most from his Companions; who were regarded as his sight and hearing were Abu Bakr and Umar.


Those who are the severest in opposition to the Messenger -sallAllaahu alayhi wa sallam- are the Rafidah. Their opposition to him is well-known amongst all the sects of the Ummah.


This is why the Rafidah hate the Sunnah and its people, they have enmity towards it and its people so, they are the enemies of his -sallAllaahu alayhi wa sallam Sunnah.


The Messenger’s -sallAllaahu alayhi wa sallam- family and those from their children who follow them are perfect heirs, rather they are his true heirs.


So it becomes clear that the Siraat al-Mustaqeem is the path of the Messenger’s -sallAllaahu alayhi wa sallam- Companions and his followers.




The path of the people who have the Anger of Allaah upon them and are upon misguidance, is the path of the Rafidah.




In this exact, same way the Khawarij are refuted, since their enmity towards the Companions is well known.




Taken from ‘Madarij as-Salikeen’ Volume 1, p.93-95




All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.


Taken from:http://followingthesunnah.wordpress.com/2008/04/04/90/

Saturday, 4 December 2010

On Cursing Mu`awiyah & Yazid





On Cursing Mu`awiyah & Yazid




People have differed concerning Yazid ibn Mu`awiyah into three groups; two extremists and one moderate



(Part No. 3; Page No. 390)

(Part No. 3; Page No. 391)



Matters related to the Sahabah
(Part No. 3; Page No. 392)
Fatwa no. 1466
Q: Many Turkish Muslims continually revile Mu`awiyyah and his son Yazid. Are they correct in doing this or not?
A: Regarding Mu`awiyyah (may Allah be pleased with him), he was one of the Prophet's Sahabah (Companions) and one of the scribes who wrote down the Revelation. The Sahabah (may Allah be pleased with them) were the best Mu'mins (believers). There are many reported prohibitions against reviling or cursing them. It is authentically reported in the two "Sahih (Books of Authentic Hadith)" that the Prophet (peace be upon him) said, "The best people are my generation, then those who follow them, and then those who follow them." It is also authentically reported that he (peace be upon him) said, "Do not curse my Sahabah, because if any of you spent gold equal to (Mount) Uhud (in Allah's Cause), it would not be equal to a Mud (a dry measure of half bushel, 543 grams) or even a half Mud of one of them."
(Part No. 3; Page No. 393)
It has been related with a good Sanad (chain of narrators) concerning Mu`awiyyah that the Prophet (peace be upon him) said, "O Allah! Teach him (the knowledge of) the Book, reckoning, and protect him from an evil punishment." This was mentioned by Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful with him).
As this is known, the basic `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim community) with regard to the Sahabah of the Messenger of Allah (peace be upon him) includes the following: Firstly: Anyone cursing a Sahaby (Companion) of the Prophet (peace be upon him), whether Mu`awiyyah or another (may Allah be pleased with them), deserves a severe punishment. This is agreed upon by Muslim scholars, but they differ whether they should be killed or receive a less severe penalty. Secondly: The hearts and tongues of Ahl-ul-Sunnah wal-Jama`ah are free of any hatred towards the Sahabah, as Allah (Exalted be He) says: And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. Thirdly: Ahl-ul-Sunnah wal-Jama`ah believe that some of the Athar (narrations from the Companions) that are reported concerning their shortcomings are
(Part No. 3; Page No. 394)
lies, others have been exposed to additions, subtractions, and alterations in their texts. The fact is that the Sahabah are excused if these narrations are true, as they were Mujtahids (scholars qualified to exercise juristic effort to infer expert legal rulings), who, if they were correct in their Ijtihad (juristic effort to infer expert legal rulings) will receive two rewards, and if they were wrong they will be rewarded for their Ijtihad and forgiven for their mistakes. Ahl-ul-Sunnah wal-Jama`ah do not believe that the Sahabah were infallible as far as major and minor sins are concerned, rather they were liable to commit sins and will be held accountable for them, but due to their preceding good deeds and virtues they will be forgiven for things that later generations will not. During the Reckoning, some of their sins will be erased in a way that will not happen for those after them. It has been authentically reported from the Messenger of Allah (peace be upon him) that they were the best generation, and that a Mud or half a Mud given in charity by them is better than a mountain of gold given by others, as was explained previously. If any of the Sahabah committed a sin, they may have performed Tawbah (repentance to Allah) from it, performed good deeds that erased it, and they will be forgiven due to their preceding merits, through the intercession of Muhammad (peace be upon him), as they were the most deserving to receive it, or they may have been inflicted with a disaster in this world that expiated their sins. This is in regard to the sins that they actually committed, so what will be the case when it comes to matters of Ijtihad? If they were correct they will receive two rewards, and if they got it wrong they will be rewarded for their Ijtihad and forgiven for their mistakes. But the degree of abhorrence that will be felt regarding any of their sins will be minimal next to their virtues and merits, from their belief in Allah and His Messenger, their Jihad (fighting/striving in the Cause of Allah), their Hijrah (migration) with and support of the Prophet (peace be upon him), and their beneficial knowledge and good deeds. Fourthly: Ahl-ul-Sunnah wal-Jama`ah speaks moderately about matters related to the Sahabah;
(Part No. 3; Page No. 395)
they refrain from talking about the disputes that occurred among them, and do not say that one group is infallible and another is sinful, other than in relation to those who made innovations in the religion, such as the Shi`ah (Shi'ites) and Khawarij (separatist group that believes committing a major sin amounts to disbelief). They exceeded the limits in opposite extremes in terms of infallibity and sins. Between them they produced the Bid`ah (innovations in religion) that was cursed by the Salaf (righteous predecessors), and they declared them to be Fasiqs (those flagrantly violating Islamic law) and Kafirs (disbelievers), except for a few, in the same way Khawarij regarded both `Aly and `Uthman as Kafirs and deemed it lawful to fight them. They were the group about which the Prophet said, "In time a group will secede from the Muslims and the group that is nearer to the Truth will kill them." They were the group that killed `Aly after they had deserted him and declared all those who followed him as Kafirs. The Prophet (peace be upon him) said with regard to Al-Hasan ibn `Aly: "This son of mine is a Sayyid (i.e. a noble) and may Allah make peace between two big groups of Muslims through him." And indeed, he did reconcile between the followers of `Aly and Mu`awiyyah, which shows that he did what Allah and His Messenger loved, and that the two groups were not like the Khawarij, whom the Messenger of Allah commanded to be fought. This was why `Aly was happy to fight the Khawarij, and was grieved and pained about the Battles of Siffin and Al-Jamal. The two groups have therefore to be freed from the charge of Kufr and Allah should be supplicated to be merciful with their dead, as this matter is agreed upon. All those who belonged to those two groups were Mu'mins (believers) and the Qur'an attests to the fact that those who fought were
(Part No. 3; Page No. 396)
believers, and it did not take them out of Islam. Allah (Exalted be He) says: And if two parties or groups among the believers fall to fighting, then make peace between them both. The Hadith that states that if two caliphs fought and one of them is cursed, is false and fabricated, as it is not reported by any of the Hadith scholars. Mu`awiyyah did not claim the caliphate for himself and the Ba`yah (pledge of allegiance) was not made to him when he was fighting against `Aly. He did not fight `Aly because he considered himself to be the rightful caliph or that he thought he deserved to be. Neither he nor his supporters wanted to initiate a fight with `Aly, it was only when `Aly told them to swear allegiance and obedience to him, so there would not be two caliphs, that they refused their obedience. It was then that `Aly had no alternative but to fight them, to force them to obey him and maintain the Muslim community, as Mu`awiyyah and his supporters were saying that this was not obligatory on them until `Uthman's (may Allah be pleased with him) rights had been taken from those in `Aly's army who had rebelled and killed him. As for Yazid ibn Mu`awiyyah, the people differed concerning him, and they split into three groups, two extreme and one moderate. One of them was that he was one of the Muslim rulers, who did good deeds and bad ones. He was not born until the caliphate of `Uthman (may Allah be pleased with him). He was not a Kafir, but it was due to him that the death of Husayn occurred, and what happened to the people of Al-Harrah. He was not a Sahaby, nor was he one of the `Awliya (pious people). This is the view held by Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful with him), the general opinion of most of the intelligent
(Part No. 3; Page No. 397)
and knowledge people, and the view of Ahl-ul-Sunnah wal-Jama`ah. As for cursing him, people are equally split on this into three groups: One that cursed him, another that loved him, and a third that neither cursed nor loved him. Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful with him) said, "This is what was reported from Imam Ahmad, his fair-minded followers, and others from the Muslim community. This moderate opinion is based on the fact that his Fisq (flagrant violation of Islamic law) was not established in a way that makes cursing him permissible, or that the specified Fasiq (one flagrantly violating Islamic law) is not entitled to be cursed, whether due to a prohibition or out of respect. It has been authentically reported in "Sahih Al-Bukhari", on the authority of `Umar - in the story about `Abdullah ibn Himar, who regularly drank Khamr (intoxicants) and was whipped for it by the Messenger of Allah (peace be upon him) - that when some of the Sahabah cursed him, the Prophet (peace be upon him) said, "Do not curse him, as he loves Allah and His Messenger." He (peace be upon him) also said, "Cursing a Mu'min is like killing them." (Agreed upon by Muslim and Al-Bukhari). These texts, as the other that include warnings are general, such as those concerning consuming orphans' wealth unlawfully, Zina (sexual intercourse outside marriage), and theft, are not to be taken as proof that the person concerned will be one of the dwellers in the Fire, due to the possibility of the absence of binding conditions for a predominating reason. This reason may be due to Tawbah (repentance to Allah), good deeds, expiating circumstances, an accepted intercession, or any other cause for expiation of sins. All the above reasons make it prohibited to curse him, but as for not loving Yazid, because he did not perform the good deeds that necessitate loving him, and accordingly, he was one of the Muslim rulers,
(Part No. 3; Page No. 398)
but loving this type of person is not lawful, because he performed actions that testified to his Fisq and injustice and these are evident from his biography and in the matters related to Husayn and the people of Al-Harrah.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz



يزيد بن معاوية الناس فيه طرفان ووسط


( الجزء رقم : 3، الصفحة رقم: 390)

صفحة فارغة

( الجزء رقم : 3، الصفحة رقم: 391)


ما يتعلق بالصحابة

( الجزء رقم : 3، الصفحة رقم: 392)
فتوى رقم ( 1466 ) :
س: إن كثيرا من الأتراك المسلمين يلعنون معاوية وابنه يزيد على الدوام فهل هم محقون في لعنتهم أم لا؟
ج: أما معاوية رضي الله عنه فهو أحد أصحاب رسول الله صلى الله عليه وسلم، وأحد كتاب الوحي، وأصحابه رضي الله عنهم خير المؤمنين، وقد ورد النهي عن سبهم، ومن باب أولى النهي عن لعنهم، فثبت في الصحيحين أنه صلى الله عليه وسلم قال: خير الناس قرني، ثم الذين يلونهم، ثم الذين يلونهم ، وثبت في الصحيح أنه صلى الله عليه وسلم قال: لا تسبوا أصحابي، فوالذي نفسي بيده لو أنفق أحدكم مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه .
( الجزء رقم : 3، الصفحة رقم: 393)
وقد روي بإسناد جيد في شأن معاوية : أن النبي صلى الله عليه وسلم قال: اللهم علمه الكتاب والحساب، وقه سوء العذاب ذكر ذلك شيخ الإسلام ابن تيمية رحمه الله.
إذا علم ذلك فمن أصول أهل السنة والجماعة في أصحاب رسول الله صلى الله عليه وسلم:
(أ) من لعن أحدا من أصحاب رسول الله صلى الله عليه وسلم سواء كان معاوية أو غيره رضي الله عنهم جميعا فإنه يستحق العقوبة البليغة باتفاق المسلمين، وتنازعوا هل يعاقب بالقتل أو ما دون القتل.
(ب) سلامة قلوبهم وألسنتهم لأصحاب رسول الله صلى الله عليه وسلم، كما وصفهم الله به في قوله تعالى: وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ .
(ج) ويقولون إن الآثار المروية في مساويهم منها ما هو
( الجزء رقم : 3، الصفحة رقم: 394)
كذب ومنها ما قد زيد فيه ونقص وغير عن وجهه، والصحيح منها هم فيه معذرون إما مجتهدون مصيبون فلهم أجران وإما مجتهدون مخطئون لهم أجر واحد، والخطأ مغفور لهم وهم مع ذلك لا يعتقدون أن كل واحد من الصحابة معصوم عن كبائر الإثم وصغائره، بل تجوز عليهم الذنوب في الجملة ولهم من الحسنات والسوابق والفضائل ما يوجب مغفرة ما يصدر منهم إن صدر حتى أنه يغفر لهم من السيئات ما لا يغفر لمن بعدهم؛ لأن لهم من الحسنات التي تمحوا السيئات ما ليس لمن بعدهم، وقد ثبت بقول رسول الله صلى الله عليه وسلم أنهم خير القرون، وأن المد من أحدهم ونصيفه إذا تصدق به كان أفضل من جبل أحد ذهبا ممن بعدهم كما سبق بيان ذلك، ثم إذا كان قد صدر من أحدهم ذنب فيكون قد تاب منه أو أتى بحسنات تمحوه أو غفر له بفضل سابقته أو بشفاعة محمد صلى الله عليه وسلم الذي هم أحق الناس بشفاعته، أو ابتلي ببلاء في الدنيا كفر به عنه، فإذا كان هذا في الذنوب المحققة فكيف بالأمور التي كانوا فيها مجتهدين؛ إن أصابوا فلهم أجران، وإن أخطؤوا فلهم أجر واحد، والخطأ مغفور لهم، ثم القدر الذي ينكر من فعل بعضهم قليل مغمور في جانب فضائل القوم ومحاسنهم من الإيمان بالله ورسوله والجهاد في سبيله والهجرة والنصرة والعلم النافع والعمل الصالح .
(د) ويقولون يجب الاقتصاد والاعتدال في أمر الصحابة
( الجزء رقم : 3، الصفحة رقم: 395)
والإمساك عما شجر بينهم فلا يقال بالعصمة لطائفة والتأثيم لأخرى، بخلاف أهل البدع من الشيعة والخوارج الذين غلوا من الجانبين، طائفة عصمت، وطائفة أثمت فتولد بينهم من البدع ما سبوا له السلف، بل فسقوهم وكفروهم إلا قليلا كما كفرت الخوارج عليا وعثمان واستحلوا قتالهم، وهم الذين قال فيهم النبي صلى الله عليه وسلم تمرق مارقة على حين فرقة من المسلمين تقتلها أولى الطائفتين بالحق فقتلهم علي وهم المارقة الذين خرجوا على علي وكفروا كل من تولاه وقال النبي صلى الله عليه وسلم في الحسن بن علي إن ابني هذا سيد، وسيصلح الله به بين فئتين عظيمتين من المسلمين فأصلح به بين شيعة علي ومعاوية ، فدل على أنه فعل ما أحبه الله ورسوله، وأن الفئتين ليسوا مثل الخوارج الذين أمر رسول الله صلى الله عليه وسلم بقتالهم؛ ولهذا فرح علي بقتاله للخوارج وحزن لقتال صفين والجمل وأظهر الكآبة والألم، كما يجب تبرئة الفريقين والترحم على قتلاهما ؛ لأن ذلك من الأمور المتفق عليها، وأن كل واحدة من الطائفتين مؤمنة وقد شهد لها القرآن بأن قتال
( الجزء رقم : 3، الصفحة رقم: 396)
المؤمنين لا يخرجهم عن الإيمان فقال تعالى : وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا الآية، والحديث المروي: " إذا اقتتل خليفتان فأحدهما ملعون " كذب مفترى لم يروه أحد من أهل العلم بالحديث ، ومعاوية لم يدع الخلافة ولم يبايع له بها حين قاتل عليا ، ولم يقاتل عليا على أنه خليفة ولا أنه يستحق الخلافة ولا كان هو وأصحابه يرون ابتداء علي القتال، بل لما رأى علي أنه يجب عليهم مبايعته وطاعته إذ لا يكون للناس خليفتان وأن هؤلاء خارجون عن طاعته رأى أن يقاتلهم حتى يؤدوا الواجب وتحصل الطاعة والجماعة، وهم قالوا: إن ذلك لا يجب عليهم حتى يؤخذ حق عثمان رضي الله عنه من الذين خرجوا عليه وقتلوه ممن هم في جيش علي رضي الله عنه. وأما يزيد بن معاوية فالناس فيه طرفان ووسط، وأعدل الأقوال الثلاثة فيه أنه كان ملكا من ملوك المسلمين له حسنات وسيئات ولم يولد إلا في خلافة عثمان رضي الله عنه، ولم يكن كافرا ولكن جرى بسببه ما جرى من مصرع الحسين وفعل ما فعل بأهل الحرة، ولم يكن صاحبا ولا من أولياء الله الصالحين. قال شيخ الإسلام ابن تيمية رحمه الله : وهذا قول عامة أهل العقل
( الجزء رقم : 3، الصفحة رقم: 397)
والعلم والسنة والجماعة، وأما بالنسبة للعنه فالناس فيه ثلاث فرق، فرقة لعنته، وفرقة أحبته، وفرقة لا تسبه ولا تحبه، قال شيخ الإسلام ابن تيمية رحمه الله تعالى: وهذا هو المنصوص عن الإمام أحمد وعليه المقتصدون من أصحابه وغيرهم من جميع المسلمين، وهذا القول الوسط مبني على أنه لم يثبت فسقه الذي يقتضي لعنه أو بناء على أن الفاسق المعين لا يلعن بخصوصه إما تحريما وإما تنزيها، فقد ثبت في صحيح البخاري عن عمر في قصة عبد الله بن حمار الذي تكرر منه شرب الخمر وجلده رسول الله صلى الله عليه وسلم لما لعنه بعض الصحابة قال النبي صلى الله عليه وسلم: لا تلعنه، فإنه يحب الله ورسوله ، وقال صلى الله عليه وسلم: لعن المؤمن كقتله متفق عليه. وهذا كما إن نصوص الوعيد عامة في أكل أموال اليتامى والزنا والسرقة فلا يشهد بها على معين بأنه من أصحاب النار لجواز تخلف المقتضى عن المقتضي لمعارض راجح: إما توبته، وإما حسنات، وإما مصائب مكفرة، وإما شفاعة مقبولة، وغير ذلك من المكفرات للذنوب هذا بالنسبة لمنع سبه ولعنه. وأما بالنسبة لترك المحبة فلأنه لم يصدر منه من الأعمال الصالحة ما يوجب محبته، فبقي واحدا من الملوك السلاطين،
( الجزء رقم : 3، الصفحة رقم: 398)
ومحبة أشخاص هذا النوع ليست مشروعة، ولأنه صدر عنه ما يقتضي فسقه وظلمه في سيرته، وفي أمر الحسين وأمر أهل الحرة.
وبالله التوفيق. وصلى الله على نبينا محمد، وآله وصحبه وسلم.



اللجنة الدائمة للبحوث العلمية والإفتاء

عضو نائب رئيس اللجنة الرئيس
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