Love And Hate For God’s Sake

This text explains first the difference with the term “sabb” (سبّ), swearing, “shatam” (شطم), and “laʿn” (لعن), and then focuses on "la'n", exploring its status from the Islamic point of view by delving into the relevant sources: the Qurʾan, the Prophetic traditions (ahadith) and the conduct of the Muslims.

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Summary

The terms cussing - “sabb” (سبّ), swearing - “shatam” (شطم), and malediction - “laʿn” (لعن), in their truest forms, represent the totality of enmity, and the appreciation of these terms [and their usage] has been present right from the initial stages of human existence and historically speaking, there have been individuals, who in order to show their enmity in regards to events which transpired in the past, or individuals who lived in long-ago times, who have demonstrated these terms vividly in their lives.

Even after the introduction of Islam, the usage and real-world practice of these terms was common and there were some individuals, who in order to express their aversion and detestation for the acts of others resorted to cussing - “sabb” (سبّ) and malediction - “laʿn” (لعن).

As these practices were commonplace, it is important for us to analyse these terms from an Islamic perspective and to carry out an in-depth investigation into them.

In this article, what we seek to do through our study is to explore the phenomenon of cussing and malediction and its status from the Islamic point of view by delving into the relevant sources: the Qurʾan, the Prophetic traditions (ahadith) and the conduct of the Muslims.

In addition, through reviewing the historical evidences and by means of a psychological analysis, we will seek to prove that cussing - “sabb” (سبّ) and swearing - “shatam” (شطم) are absolutely forbidden (haram) in the sacred teachings of Islam; however as for malediction - “laʿn” (لعن), it is something which is essential from the societal point of view.

We will see how the permissibility of malediction - “laʿn” (لعن) is something which all of the Muslim scholars agree upon and that what we see today from the Wahhabi sect and those who follow this particular group which has become prevalent in the world in which they categorize malediction alongside cussing and swearing and claim that all of these go against the teachings of Islam, is nothing other than baseless and futile claims which lack any form of evidence.

Introduction

The stances of love and hate are two extremely powerful forces within a person which can be a source of great benefit for the society on a whole and an individual on his own, and it is for this reason that Islam has placed a lot of attention on them, such that the Noble Prophet of Islam (S) has been quoted as saying:

هَلِ الإِيمَانُ إِلاَّ الْـحُبَّ وَ الْبُغْضَ

“Is true faith anything other than love and hate?!” 1

Being endowed with the power of love and adoration and manifesting these traits vis-à-vis the person who is acting with goodness is the actual show of love of a person towards good itself; and this stance towards love is a cherished guide to assist a person in reaching towards perfection and spiritual happiness.

In the same vein, taking a stand and expressing abhorrence and aversion towards individuals who have sunk to the lowest levels of depravity in which they have permitted themselves to commit the most heinous of atrocities and reach the bottom levels of baseness, is in reality, the explicit confirmation of aversion to wickedness itself and keeping away from everything which will distance a person from God Almighty.

The noble companions who lived during the time of Prophet Muhammad (S), were fully aware of the life of the Noble Messenger (S) and in addition, because they possessed a special status, they managed to gain the attention of all of the believers – even though all of the companions were not at the same [spiritual] level.

Some of them were not able to remain firm on the path of true faith and some of them even ended up drifting away entirely from the path which they had chosen during the life-time of the Prophet(S).

It is due to this fact that today, it is necessary that those who brought about true faith during the life-time of the Messenger of God (S) and remained on the straight path until the end [of their lives] and the individuals who were led astray while traversing the straight path and performed actions which went against the ways of the Noble Prophet (S) and transgressed his commandments – need to be understood and distinguished from one another.

In regards to the first group, we must show love and affection; while in regards to the second group and their base actions, we must display our disgust and distance ourselves from their un-ethical deeds.

Therefore, according to the habit of God in the Qur’an, the Muslims must invoke the malediction of God and must seek aversion from that group whose atrocities and opposition to the orders and dictates of the Noble Prophet (S) reached such a critical level that it resulted in the misguidance of many other individuals.

- 1. Bihar al-Anwar, vol. 66, pg. 241

Meanings Of Cussing (Sabb) And Malediction (La’n) And Their Differences

There is a difference between malediction and cussing. In Islam, cussing is forbidden (haram); and in the books of lexicon, “sabb” is defined as cussing and the usage of profanities.1

Al-Zubaydi has stated: “As-sabb is [defined] as cussing.”2

Ibne Manḍhur has stated that: “Al-Shatam means offensive speech and there is no requirement that in such speech, defamation occurs.”3

Al-Turayhi has stated: “al-Shatam means to describe something such as to show a deficiency within it.”4

Islam has prohibited the acts of cussing and the use of vulgar language just as God, the Most High, has stated:

وَلاَ تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللهِ فَيَسُبُّوا اللهَ عَدْواً بِغَيْرِ عِلْمٍ

“Do not cuss those whom they invoke besides God, lest they should abuse God out of hostility, without any knowledge…” (Al-Qurʾan, Suratul An’am, 6:108).

The Noble Prophet of Islam (S) was very strong in his words in condemning this practice and has stated: “Cussing and usage of vulgar language towards a Muslim is a sin.”5

During the battle of Siffin, when the Commander of the Faithful ʿAli Ibn Abi Talib (as) was informed that some of his companions where using bad language in regards to the people of the Levant (Sham), he addressed them by saying: “I dislike that you start to verbally abuse them (using vulgar language), but if you describe their deeds and recount their situations (their actions) that would be a better mode of speaking and a more convincing way of arguing [with others about how these people are].”6

In addition, Imam Jaʿfar as-Sadiq (as) has stated: “The cussing of a believer [by another believer] is like the one who has thrown himself into perdition.”7

Therefore, cussing is definitely recognized as something which is expressly forbidden (haram) in Islam and any sane and rational person will be sure to refrain from such actions; however as for evoking malediction, this is something other than cussing and its meaning is to “distance oneself towards something good.”

Al-Jawhari has stated: “Al-Laʿn is to drive way and to distance one’s self away [from evil and going towards] good.”8

In addition, malediction has also been defined as displaying an aversion towards an individual’s despicable actions.

Raghib al-Isfhani has stated that: “Malediction means the rejection and distancing of oneself [from something] - angrily. If malediction is practiced by God, then its meaning is that in the next life, one will face the Divine retribution; while in the transient world, it means that the individual will be cut off from being able to accept the mercy [of God] and the Divine providence.

If malediction is employed by an individual, then it means that one makes supplication and imprecation and entreats [God] to bring about damage to the person whom one is praying against.”9

Therefore, malediction means to distance one’s self from the despicable actions of an individual and to pray that he is detached from the mercy of God.

Perhaps the best way to phrase this word is to state that it ultimately means: “May God never forgive you.” For example, in some instances it may be said of an individual: “May God never forgive that person whose actions led to the killing of countless innocent people” – this is malediction.

Such phrases can never be considered to be positive or in a person’s benefit [although one is praying “for” someone else]; rather, the supplication against a person (imprecation) is due to the fact that one has committed a contemptible action, and therefore when a person says: “O God! Remove your mercy from such and such person,” what we mean is that we are asking God to leave that person alone on his own and not forgive him for his evil actions.

- 1. Sihah fil lugha, vol. 1, pg. 299

- 2. Taj al-ʿUrus, vol. 2, pg. 63: السب: الشتم

- 3. Lisan al-ʿArab, vol. 12, pg. 318, الشتم: قبيح الكلام وليس فيه قذف

- 4. Majmaʿ al-bahrayn, vol. 12, pg. 70

- 5. Sahih al-bukhari, vol. 1, pg. 52; Al-Kafi, vol. 2, pg. 360 [سِبابُ المُسْلمِ فُسُوقٌ]

- 6. Nahj al-balagha, pg. 323 [إِنّي أَکرَهُ لَکُمْ أَنْ تَکُونُوا سَبّابِينَ وَلکِنَّکُم لو وَصَفْتُم أَعْمالَهُمْ وَذَکَرْتُمْ حالَهُمْ، کانَ أَصْوَبَ في الْقَولِ وَأَبْلَغَ فِي الْعُذْرِ]

- 7. Wasa’il ash-shiʿa, vol. 12, pg. 298 [سباب المؤمن کالمُشرِفِ علي الهلکة]

- 8. Sihah al-Jawhari, vol. 6, pg. 2196; Lisan al-ʿArab, vol. 13, pg. 387 [اللعن، الطرد والابعاد من الخير]

- 9. Al-Mufradat of Raghib, vol. 2, pg. 339

Malediction In The Qur’an

In the Noble Qur’an, God, the Most High has expressed [His] malediction and [His] imprecation on various groups of individuals and this in itself is evidence of it being permissible to use this word.

Therefore, although we see that the usage of cussing has been prohibited in the Qur’an, however there are many instances in which malediction has been used.

Examples Of Malediction In The Qur’an

By referring to the verses of the Noble Qur’an, we can deduce that God, the Most High, has expressed [His] malediction upon certain individuals and also upon certain groups of people – the following are some examples:

1. Satan

وَ إِنَّ عَلَيْكَ لَعْنَتِي إِليٰ يَوْمِ الدِّينِ

“…and indeed My malediction will be on you until the Day of Retribution.” (Al-Qurʾan, Surah Sad, 38:78).

2. Belligerent Disbelievers

إِنَّ اللهَ لَعَنَ الْكَافِرينَ وَأَعَدَّ لَهُمْ سَعِيراً

“Indeed God has applied malediction upon the faithless and prepared for them a blaze…” (Al-Qurʾan, Suratul Ahzab, 33:64).

3. Certain Individuals From Amongst The Tribes Of Israel [Offspring Of Prophet Jacob]

Those key individuals who did not believe in the prophets which God sent to them and remained as non-believers:

لُعِنَ الَّذينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلىٰ لِسَانِ دَاوُدَ وَعِيسَىٰ بْنِ مَرْيَمَ ذٰلِكَ بِمَا عَسَيْتُمْ وَ كَانُوا يَعْتَدُونَ

“The faithless among the Children of Israel were maledicted on the tongue of David and Jesus, son of Mary. That is because they would disobey [the commandments] and used to commit transgression.” (Al-Qurʾan, Suratul Ma’idah, 5:78).

4. Oppressors

أَلاَ لَعْنَةُ اللهِ عَلىٰ الظّالِـمِينَ

“Look! The curse (removal of the mercy) of God is upon the wrongdoers” (Al-Qurʾan, Surah Hud, 11:18).

5. Liars

وَالْـخَامِسَةُ أَنَّ لَعْنَةَ اللهِ عَلَيهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ

“…and a fifth [oath] that God’s malediction shall be upon him if he were lying.” (Al-Qurʾan, Suratul Nur, 24:7).

6. Those Who Hurt Prophet Muhammad (S)

إِنَّ الَّذِينَ يُؤْذُونَ اللهَ وَ رَسُولَهُ لَعَنَهُمُ اللهُ فِي الدُّنْيَا وَ الآخِرَةِ

“Indeed those who torment God and His Apostle are cursed (removed from mercy) by God in the world and in the Hereafter…” (Al-Qurʾan, Suratul Ahzab, 33:57).

7. Those Who Falsely Accuse Women Of Illicit Sexual Improprieties

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلاَتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَ الآخِرَةِ

“Indeed those who accuse honorable and unwary faithful women shall be cursed in this world and the Hereafter…” (Al-Qurʾan, Suratul Nur, 24:23).

8. Those Who Kill Innocent Believers

وَمَنْ يَقْتُلْ مُؤمِناً مُتَعَمِّداً فَجَزَاءُهُ جَهَنَّمُ خَالِداً فِيهَا وَ غَضِبَ اللهُ عَلَيْهِ وَ لَعَنَهُ وَ أَعَدَّ لَهُ عَذَابَاً عَظِيماً

“Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; God shall be wrathful to him and maledict against him and He will prepare for him a great punishment.” (Al-Qurʾan, Suratul Nisa’, 4:93).

9. Hypocrites

وَعَدَ اللهُ الْمُنَافِقِينَ وَ الْمُنَافِقَاتِ وَ الْکُفَّارَ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا هِيَ حَسْبُهُمْ وَلَعَنَهُمُ اللهُ وَلَهُمْ عَذَابٌ مُقِيمٌ

“God has promised the hypocrites, men and women, and the faithless - the Fire of Hell, to remain in it [forever]. That suffices them. God has evoked malediction upon them, and there is a lasting punishment for them.” (Al-Qurʾan, Suratul Tawbah, 9:68).

10. Those Who Spread Corruption And Also Sever Their Family Ties

فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَ تُقَطِّعُوا أَرْحَامَکُمْ أُوْلٰئِكَ الَّذِينَ لَعَنَهُمُ اللهُ فَأَصَمَّهُمْ وَ أَعْمَىٰ أَبْصَارَهُمْ

“May it not be that if you were to wield authority you would cause corruption in the land and ill-treat your blood relations? They are the ones upon whom God has evoked malediction upon, so He made them deaf, and blinded their sight.” (Al-Qurʾan, Surah Muhammad, 47:22-23).

Malediction Upon Specific Companions In The Qur’an

Just as was previously explained, the Noble Qur’an has itself imprecated against someone groups of individuals who possessed certain negative traits, and by applying the general imprecations mentioned in these verses into specific historical examples, we see that the words of the Qur’an fit some of the companions of the Prophet (S); however in other instances, there are clear verses of specific companions who have been imprecated against.

One such verse of the Qur’an is the following:

وَ إِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَ مَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَ نُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَاناً كَبِيراً

“When We said to you, ‘Indeed your Lord comprehends all humanity,’ We did not appoint the vision that We showed you except as a test for the people and the tree cursed in the Qurʾan. We deter them, but it only increases them in great rebellion.” (Al-Qurʾan, Suratul Israʾ, 17:60).

In relation to the exegesis of this verse, the commentators of the Noble Qur’an have stated that the meaning of the “cursed tree” is the family tree and lineage of Hakam Ibn Abil ʿAs; and the meaning of the ‘vision’ which was seen is the dream which the Noble Prophet (S) saw in which the children of Marwan b. Hakam were one by one, ascending his pulpit (mimbar).1

Malediction In The Words Of Prophet Muhammad (S)

By referring to the Prophetic traditions, we notice that the Noble Prophet (S) used the term ‘laʿn’ and its derivatives many times – even using it specifically for some Muslims and even some of the companions - and in all of these instances, he did so due to their shameful actions.

Sometimes, the Noble Prophet (S) used the term (laʿn) in a general meaning, such as when he stated: “The thief, the young man who comes out looking like a woman and also the woman whose appearance is that of a man, the person who slaughters an animal without taking the name of God, the person who imprecates against his own parents, the one who engages in the same actions as the people of Lot (Prophet Lut) (homosexuality) and the one who takes bribes [are all those who have been distanced from the mercy of God]…”2

The Prophet of Islam (S) has also been quoted as saying: “May God remove His mercy (la’n) from alcoholic drinks, the one who drinks alcohol, the one who serves alcohol, the seller, the purchaser and…”3

The Prophet of Islam (S) has also said: “May God remove His mercy (la’n) from the one who takes usury, the one who gives usury, the one who writes [a contract based on usury] and the witnesses [who witness a transaction involving usury].”4

There are times in which the Noble Prophet (S) also mentioned specific individuals and made imprecation against them.

Shaʿbi has narrated that: “While leaning against the Kaʿbah, ʿAbdullah b. Zubayr stated: ‘I take an oath by the Lord of this house that indeed the Messenger of God had imprecated against so and so and whosoever was born from his loins.”5

In regards to whom it was that ʿAbdullah b. Zubayr was referring to, it has been mentioned by Hakim al-Nishaburi in a tradition found in his Mustadrak that the person was Hakam b. ʿAs and his son.6

In addition, Marwan and his father were also people who the Messenger of God (S) imprecated against. Hakim al-Nishaburi has narrated a tradition found in his Mustadrak that states: “The Messenger of God imprecated against the father of Marwan even before Marwan was born.”7

On various occasions, the Messenger of God (S) imprecated against Abu Sufyan and Muʿawiyah. ʿAli b. Aqmar has stated: “Along with a group of others, we asked ʿAbdullah b. ʿUmar to share a saying of the Prophet with us to which he replied: ‘While Abu Sufyan was on his steed and Muʿawiyah and his brothers were in front and behind their father (Abu Sufyan) riding on their animals, the Prophet said the following (in regards to them): ‘O God! Remove your mercy from the one who is riding [on the animal] at the front, the one who is following him and the one who is behind him.’

We asked him [ʿAbdullah b. ʿUmar]: ‘You heard this directly from the Messenger of God?’ He replied: ‘Yes and if I lie, may both of my ears go deaf and my I lose my sight.’”8

In another event, ʿAbdullah b. ʿUmar said: “The Messenger of God (S) once imprecated in the following fashion during the Battle of Uhud by saying: ‘O God! Remove your mercy from Abu Sufyan…’9

In addition, Ibn Barra’ has narrated from his father, Barraʾ b. ʿAzib that Abu Sufyan, along with his son Muʿawiyah, came to the Messenger (S), who said to them: “O God! Remove your mercy from the one who is following [Muʿawiyah] and the one whom he is following [Abu Sufyan]. O God! I leave ‘al-Aqyas’ to you [to deal with].’ Ibne Barra’ asked his father, “Who is al-Aqyas?” The father replied, “This is Muʿawiyah.”10

Malediction Upon Some Companions By Others

Through a historical analysis, we come to the conclusion that there were some companions of Prophet Muhammad (S) who engaged in the act of invoking malediction against other companions.

In a letter which he wrote to Muʿawiyah, Muhammad Ibn Abi Bakr (the son of Abu Bakr) mentioned that he (Muʿawiyah) and his father were both individuals who were imprecated against and the way in which Muhammad Ibn Abi Bakr addressed him was as follows: “You are the imprecated and the son of the imprecated – both you and your father rose up in rebellion and insurrection against the Messenger of God (S) and both of you sought to extinguish the light of God.”11

In regards to an individual named Naʿiman or Nuʿman, it has been mentioned that he was one who imbibed alcohol and was even given the legal punishment in Islam [for drinking alcohol] many times while the Messenger of God (S) was present.

It has been noted in the historical texts that: “Some of the companions said: ‘May the malediction of God be upon him due to these excesses seen from him…’”12

After a certain event which took place, Abu Musa al-Ashʿari said to ʿUmru ʿAs: “‘May the imprecation of God be upon you as your similitude is that of a dog; if you go towards him, he sticks out his tongue; and if you leave him alone, he still sticks out his tongue.

Umru ʿAs replied to him: ‘May the imprecation of God be upon you and indeed your similitude is like the example of a donkey carrying a heavy weight upon itself!’”13

In addition, even ʿUmar b. al-Khattab imprecated against Khalid b. Walid when he killed Malik b. Nuwayrah.14

Finally, we see that ʿAbdullah b. ʿUmar imprecated three times against his own son.15

Some Proofs Of The Ahlus Sunnah Opposing Malediction Of The Companions

One of the most significant proofs from some of the Ahlus Sunnah in their rejection of malediction is their belief in defending the honour and integrity of all of the companions due to the fact that they consider the companions as being the prime sources of Islamic religious legislation alongside the Qur’an, Sunnah, Ijmaʿ (consensus) and ʿAql (intellect), and the other sources.

Sometimes, it is even seen that the ways and customs (madhab) of the companions is referred to as the sunnah of the companions and this clearly shows that the sunnah of the companions as well, is on the same horizontal plane as the sunnah of Prophet Muhammad (S) for the Ahlus Sunnah and that they too have a sunnah [just as it is an obligation to follow the sunnah of Prophet Muhammad (S) so too for some people, it is an obligation to follow the sunnah of the companions].

These people truly believe that if the companions are open to examination and analysis or are maledicted against, then this may lead to the instability of Islam, whereas a faith whose fundamentals has been laid down by God, the Most High, and the Noble Prophet Muhammad (S), and as has been promised by God, will remain until the Day of Judgement, can never be made instable by the analysis and criticism of a few individuals!

Thus, this belief that the madhab of the companions is one of the fundamental sources of Islamic legislation must also be rejected!

In this regards, Imam al-Ghazali said: “The person, in whom there is a possibility of error and mistakes and whose infallibility from sins and faults is not proven, his statements are not a testimony or proof over us, therefore how can anyone ever rely on his testimony if he is prone to error!? In addition, how is it possible that without any successive proofs, one can claim infallibility of such individuals?

In addition, how is it possible to imagine that a community of individuals would never have any differences of opinion amongst themselves, and even more, how is it possible that two infallible people would ever differ amongst themselves - whereas we see that there is a consensus amongst all of the companions that one is permitted to go against the opinions of the other companions.

Why is it that Abu Bakr and ʿUmar never allowed anyone, by way of their own independent assessment (ijtihad), to differ with them; rather, in issues which call for ijtihad, it is an obligation upon every individual who has reached the level of being able to conduct independent research and analysis (mujtahid) to follow his own ijtihad!”16

Al-Shokani, apparently in discussing the sources of Islamic legislation, has raised an objection and has said that the opinions of the companions are not a proof [for us] as God only appointed Prophet Muhammad (S) for this nation and other than one Prophet and one Divinely sent book, we have nothing else [to take as a proof of the religion].

Thus, he contends that the entire Muslim nation is obligated to follow and obey the Book of God (Qur’an) and the sunnah of Prophet Muhammad (S) and there is no differentiation between the companions or others as everyone is mandated to take their religious responsibilities from the Book and the sunnah.

Therefore, whoever says that after the Qur’an and the sunnah of the Prophet (S) and whatever reaches back to these two sources as a proof [of the religion] for us in the religion of God, that there are other proofs [of legislation] has actually said something about the religion of God which is incorrect.17

Therefore, the only things which are a proof over us [in terms of religious mandate] are the Qur’an, Sunnah of the Prophet (S), the unanimous consensus of the Muslim scholars, and the unambiguous intellect and the opinions of the companions – as long as their opinions do not go against the statements of the Prophet (S) - for if it goes against the Qur’an and Sunnah then it is definitely not a proof of the religion for us; however, if their opinions are extracted and deduced from the Islamic religious sources, then for them and for those who follow them, they are a proof – and they are not binding on other people – on the mujtahidin and the muqallidin.

The companions of Prophet Muhammad (S) and the first generation after the companions, are divided into two groups: righteous and iniquitous; and accepted and rejected; and when we do not accept the traditions which they claim to have heard Prophet Muhammad (S) say, then we must clarify the point that this is not a condemnation that we reject all of the traditions which the companions of the Prophet (S) related.

More than this, the traditions of the Prophet (S) which have been narrated by the infallible successors of the Prophet (S) - meaning ʿAli Ibn Abi Talib (as) and his family and noble line of successors who were indeed the best of companions of the Prophet (S) are at our disposal and we accept them.

But we do not accept just any tradition narrated by individuals who are unconvincing or completely unknown. This is evidence that we do not reject all statements, nor does this bring any uncertainty to the faith as the Noble Prophet (S) left behind two valuable and solid arguments for the Muslim nation and by holding firmly onto both of them, we will be free from need of everything else.

The Secrets And Wisdom Behind Malediction

Just as was previously explained, Islam has placed great importance on love and hate to such an extent that in the traditions it has been mentioned that: “Is true faith anything other than love and hate!?”18

This love and hate has also been clearly manifested within Islamic history in regards to specific individuals [and is not just a theory]. For example Prophet Muhammad (S) addressed the Commander of the Faithful ʿAli (as) and said: “O ʿAli! Love for you is [a sign of] true faith and enmity of you is [a sign of] hypocrisy and disbelief.”19

In regards to the wisdom and proofs on the emphasis and importance in Islam on the traits of love and hate – whether this be of a general nature or in relation to specific individuals, we will suffice with mentioning the following brief points:

1. We should keep in mind that love and hate are two extremely powerful forces within a person and that if they are allowed to fully surround a person’s presence, then they will definitely prove to reward a person with great benefits. For example, having love for a person due to the fact that they have all of the traits of goodness within them is actually a show of the person’s overwhelming possession of love and affinity to the totality of goodness, and this affection and passion which one has can prove to be an extremely powerful force which can take over one’s entire essence and guide an individual towards the True Love – meaning God, the Most High. This in actuality is the meaning of the seeking of perfection and felicity for a human being. In addition, if a person shows enmity for an individual due to that person being wicked and evil, then this should lead to the person having one’s entire presence covered with the detestation of all evil and bad which is conceivably possible, and this is the actual meaning of the distancing from corruption on a whole.

2. Contrary to some of the other global religions, Islam looks at the world as a two sided coin - such that due to the societal requirements, the believers have been enjoined to keep in mind the two important beliefs of love and hate. A person is not able to have an affinity for both good and bad, or the manifestations of both good and bad within himself, as these two traits are opposite of one another and cannot be twinned and if they are seen in a person, then this is a sign of hypocrisy.

3. From the psychological aspect, it has also been proven that the best way (generally and specifically speaking) to encourage people towards following the truth and keeping away from corruption and bad deeds is to present them with the best and most perfect examples of both sides of the spectrum as this will definitely have the desired outcome intended for a society.

4. It must be noted that love and hate cannot simply remain “in the heart”. Rather, they must become manifest, and as long as their manifestation has no problems from being carried out – both from the point of view of the religious legal limits and also from the rational aspect, then not only is it not a problem to manifest these two states, rather, it becomes something extremely beneficial. This too can be proven from a psychological point of view as the display of a phenomenon leads to that thing being suggested and implanted into the spiritual heart and soul of a person – leading to an eventual state in which that thing becomes second-nature for an individual. It is for this reason that the application of love and hate, in the formation of the spiritual foundation of a person, plays a great role.

5. Voicing our love and hate and showing malediction – which is one of the forms of voicing hatred – is actually the announcement of an impending hazard and the pronouncement of good news; the proclamation of hazard to the masses that they must be aware and on guard from the enemies of their religion – enemies who are constantly in wait, hoping to snatch a person’s faith away and to misguide them from the straight path. Know that such people have definitely been maledicted against and are not the kinds of people whom we should be following. Expressing our love is a form of announcement of good news to the people that they should know that we have perfect and flawless examples and if we follow them, then we will reach to the Truth and that we will eventually make it towards the Divine, and this is in reality, one of the manifestations of enjoining the good and forbidding the evil (al-amr bil maʿruf wa nahi ʿanil munkar) on a societal level.

6. Due to certain reasons, the companions of Prophet Muhammad (S) hold a special status because they are people who had seen the Prophet (S); they heard him speak and they listened to the statements which he made, and they saw firsthand the way that he led his life. From another point of view, due to the self-sacrifice which some of them offered in the protection and spreading of the religion of Islam, they are worthy of having our respect, and it is for this reason that the Muslims pay special attention to them. From a different perspective, those people who truly tried to prevent the advancement and were the reason for misguidedness within the Islamic society enacted the greatest damage to Islam and the Muslims. It is for this reason that we must differentiate between the good and bad role models which exist amongst the midst of the companions of Prophet Muhammad (S) - and the measuring stick for judging them is the primary role model which we all have – the Messenger of God (S) - just as Allah (SWT) says in the Qur’an:

لَقَدْ كَانَ لَکُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ...

“Indeed in the Messenger of God [Muhammad] is the best role model for you…” (Al-Qurʾan, Suratul Ahzab, 33:21).

Malediction Does Not Go Against Muslim Unity

Just as was previously shown, the historical reports demonstrate to us that some major individuals20 around the Messenger of God (S) - people such as Muʿawiyah, ʿUmru b. ʿAs, Khalid b. Walid, Ziyad and Hajjaj b. Yusuf had all evoked malediction (upon others).

In addition, the day that ʿUthman was killed, Imam ʿAli (as) also imprecated against and evoked malediction against ʿAbdullah b. Zubayr as he did not stand up to defend ʿUthman.21

It is clear that it is not possible for today’s generation of Muslims, those who want to traverse the path of goodness, dignity and moral refinement, to shut their eyes to the historical legacy which they have inherited, and only partially study the state of affairs of the earlier groups of Muslims.

If history is supposed to be the mirror for learning lessons and gaining experiences (from what has transpired), then one who wants to take a lesson from the past cannot help but reflect on what has gone by.

Thus, the art of evoking malediction and imprecation as a mechanism for expressing one’s revulsion and aversion towards the epitome of foulness, plays a great role in the strengthening of a believer’s inner beliefs and spiritual soul; and by not giving this importance and taking the issue lightly by being indifferent to the matter will result in a person being easily able to trespass beyond the borders of the religious and ethical aura.

Of course, naturally when a believer studies the unadulterated pages of history, one will definitely see the manifestations of hypocrisy, oppression and misguidedness and this should fill one with detest towards those historical criminals.

Certainly we must keep the following point in mind that when it comes to specific individuals, one must be careful that one only evokes malediction upon those for whom there are solid arguments that clearly indicate that within those individuals existed the traits which would validate the evoking of malediction upon them.

In instances of questionable ethical traits [which they may or may not have displayed] one must be sure to evoke malediction upon such people only after proof has been established, as it is not permissible that one carries out this action except with solid proofs.

Therefore, evoking malediction upon the companions of the Prophet (S) who have not shown any proofs for them to be imprecated against will definitely bring about damage to the unity of the Muslims.

In addition, it must also be noted that rather than resorting to exaggeration when it comes to evoking malediction in the religious gatherings and in the various forms of mass media, one should instead make use of rational arguments which are impartial and balanced and are backed up with proofs (from the Islamic texts), and that this should be the sort of culture which is spread throughout the masses [meaning using logical discussions and debates rather than just the act of mere malediction].

There is no greater interest over the convergence and unity of the Muslims with one another which can be imaged which would necessitate that the usage of any coarse and abrasive words of disparagement against the revered personalities of the majority of the Muslims.

Therefore, everyone must think in this same way and keep away from any sort of discussions on the sidelines [which would bring about ill feelings amongst the Muslims].

Through practical steps, we should lay down a course for the advancement of the principle goals of Islam and the Muslims and indeed the best and most practical example which we have is embodied in the life history of the Infallibles (as) as they show us the best examples that we need in order for us to traverse this path.

In addition, by reviewing the ways of the Commander of the Faithful ʿAli Ibn Abi Talib (as), we see points of guidance which he was able to convey to the second caliph, ʿUmar – all of which were done simply to protect and strengthen Islam and the Muslims.

In the book, Mustadrak ʿala al-sahihayn, as narrated by Saʿid b. Musayyab it has been mentioned that: “ʿUmar gathered the people together and asked them: ‘From what day should we start the calendar [of the Muslims]?’

Each of the people present gave their own opinions however ʿUmar was not satisfied with what he heard. At that time, ʿAli Ibn Abi Talib (as) said: ‘Start the Muslim calendar from the day that the Messenger of God migrated and left the land of polytheism [Mecca].’” ʿUmar accepted his suggestion and thus the Islamic calendar began with the Hijrah – the migration to Medina.”22

In the book, al-Bidayah wa al-nihayah, it has been cited that when ʿUmar wanted to date writings which had been done up until that point, he wished to start [Islamic] history from the date of the birth of the Prophet of God (S).

Later on, he changed his mind and said that he would start it from the biʿthah (the official appointment of Prophet Muhammad (S) to prophethood). At this point in time, ʿAli Ibn Abi Talib (as) gave his opinion that they should take the Hijrah or migration from Mecca to Medina as the starting point to which ʿUmar agreed and began to use this date in his writings.23

In the book, The History of Tabari, as narrated by Ibn ʿUmar, it has been mentioned that after the conquest of Qadisiyyah and Damishq (The Levant), ʿUmar (b. Al-Khattab) gathered the people in Medina together and said to them: “In your opinion, how much wealth from the public treasury should I be allowed to use on my own personal self?’ Those present each spoke out with an opinion, however ʿAli (as) remained silent.

ʿUmar said: ‘O ʿAli! What do you think?’ To this, ʿAli (as) replied: ‘Only that amount which brings about ease for you and your family and other than this, there is no more wealth from the public treasury which is permissible for you.’ Everyone present replied: ‘The [correct] opinion is that of ʿAli Ibn Abi Talib.’”24

In addition, in the book Rabiʿ al-abrar it has been mentioned that: “During the era of the reign of ʿUmar b. al-Khattab, a discussion once ensued in his presence in regards to the numerous precious, expensive chains which were upon the Kaʿbah, used as decorations.

A group of people said to him: ‘If we were to sell them and use that money to mobilize and equip the Muslim army, the reward would be much greater [than just having them hang on the Kaʿbah]. What need does the Kaʿbah have for these chains!?’ ʿ

Umar took the decision to do as others suggested and to take the chains on the Kaʿbah and sell them, however ʿAli said to him: ‘This Qurʾan was revealed to the Prophet (S) and at that time, there were four forms of income which were expressly spoken about: the first is the inheritance of the Muslims (and amongst the inheritors who are entitled to a portion, one is God); the second is the khums (which God has mentioned in the Qurʾan); the third is the zakat (which God has also specifically spoken about and has also mentioned how this wealth should be used); the fourth are the chains of the Kaʿbah which were present even in that day [during the era of the Prophet (S)] – however God left them as they were and did not speak about them – not because He forgot to mention them and not because these were hidden from the sight and knowledge of God.

Thus, you need not think about those chains - just leave them where they are – just as God and His Prophet did.’ ʿUmar replied and said: ‘If you were not here, we would have been disgraced.’ Following this, he [ʿUmar] left the chains as they were.’”25

Of course it must be noted that the Commander of the Faithful ʿAli (as) working with ʿUmar and giving him advise was not a sign of Imam ʿAli (as) accepting ʿUmar’s caliphate – rather, it was only done to save the faith of Islam and the Muslims, as it can be seen that during the periods of the caliphate of Abu Bakr, ʿUmar and ʿUthman, he continued to emphasize on his own truthfulness to the seat of caliphate and him being the rightful successor of the Messenger of God (S).

As an example, during the event of the ‘consultative assembly’ that ʿUmar devised in order to choose his own successor, in one of Imam ʿAli’s (as) sermons in regards to the outcome of this assembly he stated: “Nevertheless, I remained patient despite length of period and stiffness of trial, until when he went his way (of death) he put the matter (of caliphate) in a group and regarded me to be one of them. But good heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high.

One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, until the third man of these people stood up with heaving breasts between his dung and fodder.”26

In addition, it has been mentioned in the commentary of Nahj al-balagha that Imam ʿAli (as) said the following to Ibn ʿAbbas: ‘It is for this reason that I entered into that gathering of the ‘consultative assembly’ [to decide on the next caliph] as before this, ʿUmar had said that he heard the Prophet of Allah say, ‘Nubuwwah and Imamah will never be combined in one house.’ I went into this consultative assembly just to show the people his contradictory actions with the (supposed) statement [from the Noble Prophet] which he was claiming.’”27

In addition, it has also been mentioned in Nahj al-balagha that ʿAli (as) said the following to ʿAbd al-Rahman b. ʿAwf: “ʿUmar knew that you and the son of your uncle, Saʿd and your brother-in-law (ʿUthman) all share the same opinions, and yet he still ordered that those who disobey you should be killed, whereas you very well know that I am much more worthy for this (caliphate) than anyone else.

I swear by God that I will be submissive [to what happens] as long as the affairs of the Muslims are protected and there is no oppression over them – even if I see that I myself am subjugated - and all of this is only due to the rewards and worthiness of patience and also due to the lack of desire which I have to the gold and glitter [of this world] and it is this which will take precedence [in my life].”28

It has been mentioned in the book, Al-Irhsad, as narrated by Jundab b. ʿAbdullah that: “I went to see ʿAli Ibn Abi Talib (as) in Medina just after the people had sworn the oath of allegiance to ʿUthman and saw him reflecting on the sad state of affairs and said to him: ‘What have your people done?’ He replied: ‘We must have beautiful patience.’ I said to him: ‘Glory be to God! I swear by God that you are the most patient [of all].’

He replied: ‘If I do not show patience, then what else shall I do!? The people are all looking at the Quraysh and the Quraysh are saying: ‘If the caliphate falls into the hands of the family of Muhammad (S) then it will never reach into the hands of anyone else [from any other tribe], however if it is allowed to go to others, then it will be passed around amongst others.’”29

- 1. Tafsir of Imam Fakhr ad-Din al-Razi, vol. 21, pg. 365.

- 2. Al-Musnad of Imam Ahmad b. Hanbal, vol. 2, pg. 152-225.

- 3. Sunan of Abi Dawud, vol. 3, pg. 366; Al-Musnad of Imam Ahmad b. Hanbal, vol. 1, pg. 316

- 4. Ibid., vol. 1, pg. 93.

- 5. Al-Musnad of Imam Ahmad b. Hanbal, vol. 4, pg. 5 [لَقَدْ لَعَنَ رَسُولُ اللّهِ فُلاناً وَما وُلِدَ مِنْ صُلْبِهِ].

- 6. Mustadrak, v. 4, pg. 528 [لَعَنَ رَسُولُ اللّهِ الحَکَمَ وَوَلَدَهُ]

- 7. Mustadrak, v. 4, pg. 528 [رَسُولُ اللّهِ لَعَنَ أَبَا مَرْوَانَ وَمَرْوَانُ فِي صُلْبِهِ]

- 8. Waqaʿat al-siffin, pg. 217 [أَللَّهُمَّ الْعَنِ الْقَائِدَ وَ السَّائِقَ وَ الرَّاکِبَ، قُلْنَا أَنْتَ سَمِعْتَ رَسُولَ اللّهِ (صَلَّى اللّهُ عَلَیْهِ وَآلِهِ)؟ قَالَ نَعَمُ، وَ إِلاَّ فُصُمْتَا أُذُنَایَّ، کَمَا عُمِیتَا عَیْنَاىَّ]

- 9. Tafsir of al-Tabari, vol. 7, pg. 200 [أَللّٰهُمَّ الْعَنْ أباسُفْیانَ...]

- 10. Al-Ghadir, vol. 12, pg. 140; Waqaʿat al-siffin, pg. 218 [أَللَّهُمَّ الْعَنِ التَّابِعَ وَ الْمَتْبُوعَ، أَللَّهُمَّ عَلَیْکَ بِالْأَقْیَعْسِ، قَالَ إِبْنُ الْبَرَّاءَ لِأَبِیهِ: مَنِ الْأَقْیَعْسَ؟ قَالَ: مُعَاوِیَةَ]

- 11. Muruj al-dhahab, vol. 1, pg. 352; Ansab al-ashraf, vol. 1, pg. 351; Waqaʿat al-siffin, vol. 1, pg. 119; Sharh Nahj al-balagha, vol. 3, pg. 189 [أَنْتَ اللَّعِینُ بْنُ اللَّعِینُ، لَمْ تَزَلْ أَنْتَ وَ أَبُوکَ تَبْغِیَانِ لِرَسُولِ اللّهِ (صَلَّى اللّهُ عَلَیْهِ وَآلِهِ) الْغَوَائِلِ، وَ تَجْهُدَانِ فِي أَطْفَاءَ نُورُ اللّهِ]

- 12. Ihya al-ʿulum al-din of al-Ghazali, vol. 3, pg. 162. This tradition has also been mentioned in the Sahih of al-Bukhari and al-Istiʿab of Ibne ʿAbd al-Barr. [فَقَالَ بَعْضُ الصَّحَابِهِ: لَعَنَهُ اللّهُ مَا أَكْثَرَ مَا يُؤْتِي بِهِ]

- 13. ʿUqd al-Farid, vol. 4, pg. 146; The History of Tabari, vol. 3, pg. 313; al-Kamil of Ibne Athir, vol. 3, pg. 158; Bidayah wa Nihayah, vol. 7, pg. 248 [لَعَنَكَ اللّهُ فَإِنَّ مَثَلَكَ كَمَثَلِ الْكَلْبِ. إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثُ أَوْ تَتْرُكُهُ يَلْهَثُ. قَالَ عُمْرُو: لَعَنَكَ اللّهُ فَإِنَّ مَثَلَكَ كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَاراً]

- 14. The History of Tabari, vol. 2, pg. 241 as narrated in the book, Shiʿa Shinasi wa Pasukh bi Shubuhat, pg. 594

- 15. Jamiʿ al-bayan al-ʿilm wa faḍhluhu, vol. 16, pg. 414, tradition 45174 as narrated in the book, Shiʿa Shinasi wa Pasukh bi Shubuhat, pg. 594

- 16. Al-Mustasfa, vol. 1, pg. 135.

- 17. Irshad al-fuhul, pg. 214.

- 18. Bihar al-Anwar, vol. 66, pg. 241 [هَلِ الإِيـمَانُ إِلاَّ الْحُبُّ وَ الْبُغْضُ].

- 19. Maʿani al-akhbar, pg. 206 [يَا عَلِيُّ، حُبُّکَ إِيـمَانٌ وَ بُغْضُکَ نِفَاقٌ وَ کُفْرٌ].

- 20. Please note that this section relates names of individuals whom the general masses of the Muslims (the Ahlus Sunnah) revere as great and important companions of the Prophet (S). (Tr.).

- 21. Muruj al-dhahab, vol. 2, pg. 54.

- 22. Mustadrak ʿala al-sahihayn, vol. 3, pg. 3287; Al-Tarikh al-kabir, vol. 1, pg. 9; Tarikh of al-Tabari, vol. 4, pg. 39; Tarikh al-Madinah, vol. 2, pg. 758; al-Iqbal, vol. 3, pg. 22; al-Manaqib of Ibn Shahr al-Ashub, vol. 2, pg. 144 – all of these have been referenced from the book al-Tanbiat al-ishraf, pg. 252.

- 23. Tarikh al-Yaʿqubi, vol. 2, pg. 145; al-Bidayah wa al-nihayah, vol. 7, pg. 74.

- 24. The History of Tabari, vol. 3, pg. 616; Al-Kamil fi at-tarikh, vol. 2, pg. 135; Commentary of Nahj al-Balagha, vol. 12, pg. 220.

- 25. Nahj al-balagha, wise saying 270; Al-Manaqib of Ibn Shahr al-Ashub, vol. 2, pg. 368; Rabi al-abrar, vol. 4, pg. 26.

- 26. Nahj al-balagha, sermon 3; Al-Irshad, vol. 1, pg. 287; Maʿani al-akhbar, pg. 361, tradition 1; ʿIlal ash-sharaiʿi, pg. 150, tradition 12; Al-Amali of Shaykh al-Tusi, pg. 372; Al-Ihtijaj, vol. 1, pg. 452, tradition 105; Al-Manaqib of Ibn Shahr al-Ashub, vol. 2, pg. 204; Nathr al-durr, vol. 1, pg. 274; Tadhkirat al-khawwas, pg. 124.

- 27. Commentary on Nahj al-balagha, vol. 1, pg. 189.

- 28. Nahj al-balagha, sermon 74.

- 29. Al-Irshad, vol. 1, pg. 241

Conclusion

From all of that which has been mentioned, we reach to this conclusion that the issue of love and hate and specifically the act of malediction is not only something which is allowed in Islam, rather, it is one of the societal requirements and is one of the ways to encourage people towards the truth and realities of Islam, and it is a mechanism by way the masses are kept away from corruption and destruction.

How is it possible that a person refrains from renouncing those who are worthy of being repudiated whereas God, the Most High, says in the Qur’an:

قَدْ كَانَتْ لَکُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْکُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللهِ كَفَرْنَا بِکُمْ وَبَدَا بَيْنَنَا وَبَيْنَکُمُ الْعَدَاوَةُ وَالْبَغْضَآءُ أَبَداً

“There is certainly a good exemplar for you in Abraham and those who were with him, when they said to their own people, ‘Indeed we repudiate you and whatever you worship besides God. We disavow you, and between you and us there has appeared enmity and hate forever….” (Al-Qurʾan, Suratul Mumtahina, 60:4).

However it must be noted that some companions of the Messenger of Allah (S)- meaning those who accepted the call to Islam and went through extreme pressures while in Mecca and resorted to various means in order to safeguard their religion, and even the Muslims who after the migration to Medina shed their blood to water this new-sapling called Islam in the initial wars, as well as the individuals who after the death of the Messenger of Allah (S) said farewell to their homes and possessions and went forth in the sacred struggle – all of these groups of individuals are to be congratulated, honoured and respected.

Similar to a candle, they “burnt” while trying to give light to their surroundings – and no Muslims have a difference of opinion in regards to these self-sacrificing individuals, who were true and noble companions.

Rather, the debate and examination is in regards to the other companions of the Prophet (S) - because of the fact that they were not flawless. When they intentionally performed a sin and fit into the criteria for one who is worthy of having malediction evoked upon them – then what is the religious ruling on passing judgement over such individuals?

Naturally, the ruling of such people, as it would be for anyone other than them who are in the same position of committing such an act is the same [and thus they should and must be open to critique and criticism when they openly and intentionally violate the Islamic laws].

Therefore, if the Shiʿa seek to distance themselves from an identifiable group of “companions” of the Noble Prophet (S) then it is not because they are considered as “companions”; rather, evoking the malediction of God upon this limited group of individuals known as the “companions” is due to the fact that even though they saw the Prophet (S), and were able to benefit from him and his magnanimous status, however they actively and consciously decided to stay in their state of spiritual negligence and to act against the orders and commandments of the Noble Prophet (S) such that they deserve that the Muslims distance themselves from them – as the Noble Qur’an has stated:

إِنَّ الَّذِينَ يُؤْذُونَ اللهَ وَرَسُولَهُ لَعَنَهُمُ اللهُ فِي الدُّنْيا وَالآخِرَةِ وَأَعَدَّ لَهُمْ عَذاباً مُهِيناً

“Indeed those who torment God and His Apostle are cursed by God in this world and in the Hereafter, and He has prepared a humiliating punishment for them.” (Al-Qur’an, Suratul Ahzab, 33:57).

Therefore, if one of the “companions” of Prophet Muhammad (S) did something which led to the Prophet (S) being tormented, then that companion would definitely be found guilty of the infraction mentioned in the verse quoted above, just like if anyone other than one of the companions was to possess any of the traits which would make him worthy of having the mercy of God be removed from him.

Further, he too would definitely be worthy of having the malediction of God inflicted upon him – and of course in Islam, there is no discrimination when it comes to such things – all are equal in front of the law.

It is with this said that the Shiʿa employ the concept of evoking the malediction of God upon certain “companions” who were sources of corruption in the Muslim society - not only during their own era, but even after they left this world and up until the Day of Judgement.

Sources

The Noble Qurʾan

Mufradat alfadh al-Qurʾan, Raghib Isfhani

Nahj al-balagha, Sayyid Raḍhi

Al-Kafi, Shaykh al-Kulayni

Wasa’il ash-Shiʿa, Shaykh Hurr ʿAmuli

Bihar al-Anwar, ʿAllamah Majlisi

Rahnuma-i haqiqat, Jaʿfar Subhani

Shiʿa Shinasi wa Pasukh be Shubuhat, ʿAli Asghar Riḍwani

Dalil al-Murshidin ila’l haqqil yaqin, Jaʿfar Subhani, translated by Jawad Muhaddithi

Al-Musnad, Ahmad b. Hanbal, Researched by Sayyid Abu’l Muʿati al-Nuri

Sunan Abi Dawud – Abu Dawud Sulayman ibni’l Ashʿath al-Sijistani

Sahih al-Bukhari, researched by Muhammad Zuhayr b. Nasir al-Nasir

Tafsir al-Fakhr al-Razi - by Fakhr al-Din al-Razi

Sahih al-Muslim

Al-Nihayah fil gharib al-hadith wa al-athar – by Abu as-Saʿadat al-Mubarak b. Muhammad al-Jazari, researched by Tahir Ahmad al-Zawi and Mahmud Muhammad al-Tanahi

Al-Bidayah wa al-nihayah – by Abu al-Fida’ Ismaʿil b. ʿUmar b. Kathir al-Qarashi

Jamiʿ al-bayan fi ta’wil al-Qurʾan – by Abu Jaʿfar al-Tabari, Researched by Ahmad Muhammad Shakir

Tarikh al-umam wa al-muluk – by Abu Jaʿfar Muhammad b. Jarir al-Tabari

Mustadrak ʿala al-sahihayn – by Hakim al-Nishaburi

Addendum: Collection Of Qur’anic Verses In Regards To Malediction

We can divide the verses of the Qur’an which speak about malediction, which come up around 44 times, into six main categories:

1. Malediction Against Satan

وَإِنَّ عَلَیْكَ اللَّعْنَةَ إِلىٰ یَوْمِ الدِّینِ

“And indeed the curse shall lie on you until the Day of Retribution.” (Al-Qurʾan, Suratul Hijr, 15:35).

وَإِنَّ عَلَیْكَ لَعْنَتِی إِلىٰ یَوْمِ الدِّینِ

“And indeed My curse will be on you until the Day of Retribution.” (Al-Qurʾan, Suratul Sad, 38:78).

لًعَنَهُ اللهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِیبًا مَّفْرُوضًا

“Whom God has cursed, and who said, ‘I will surely take of Your servants a settled share…” Al-Qurʾan, Suratul Nisa’, 4:118).

2. Malediction Against The Disbelievers

2.1 General Verses

إِنَّ اللهَ لَعَنَ الْكَافِرِینَ وَأَعَدَّ لَهُمْ سَعِیرًا

“Indeed God has cursed the faithless and prepared for them a blaze.” (Al-Qurʾan, Suratul Ahzab, 33:64).

إِنَّ الَّذِینَ كَفَرُوا وَمَاتُوا وَهُمْ کُفَّارٌ أُولٓئِكَ عَلَیْهِمْ لَعْنَةُ اللهَ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِینَ

“Indeed those who turn faithless and die while they are faithless, —it is they on whom shall be the curse of God, the angels and all of mankind.” (Al-Qurʾan, Suratul Baqarah, 2:161).

وَعَدَ اللهُ الْمُنَافِقِینَ وَالْمُنَافِقَاتِ وَالْکُفَّارَ نَارَ جَهَنَّمَ خَالِدِینَ فِیهَا هِیَ حَسْبُهُمْ وَلَعَنَهُمُ اللهُ وَلَهُمْ عَذَابٌ مُّقِیمٌ

“God has promised the hypocrites, men and women, and the faithless, the Fire of hell, to remain in it [forever]. That suffices them. God has cursed them, and there is a lasting punishment for them.” (Al-Qurʾan, Suratul Tawbah, 9:68).

2.2 Specific Verses – Those Who Left Faith And Entered Disbelief

كَیْفَ یَهْدِی اللهُ قَوْمًا كَفَرُواْ بَعْدَ إِیمَانِهِمْ وَشَهِدُواْ أَنَّ الرَّسُولَ حَقٌّ وَجآءَهُمُ الْبَیِّنَاتُ وَاللهُ لاَ یَهْدِی الْقَوْمَ الظَّالِمِینَ  أُوْلٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَیْهِمْ لَعْنَةَ اللهِ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِینَ

“How shall God guide a people who have disbelieved after their faith and [after] bearing witness that the Apostle is true, and [after] manifest proofs have come to them? God does not guide the wrongdoing people. Their requital is that there shall be upon them the curse of God, the angels, and all of mankind.” (Al-Qurʾan, Surah Ale Imran, 3:86-87).

2.3 Those Who Disbelieved From Amongst The Tribe Of Ad

وَأُتْبِعُواْ فِي هٰذِهِ الدُّنْیَا لَعْنَةً وَیَوْمَ الْقِیَامَةِ أَلاَ إِنَّ عَادًا كَفَرُواْ رَبَّهُمْ أَلاَ بُعْدًا لِّعَادٍ قَوْمِ هُود

“So they were pursued by a curse in this world and on the Day of Resurrection. Look! Indeed Ad defied their Lord. Look! Away with Ad, the people of Hud!” (Al-Qurʾan, Surah Hud, 11:60).

2.4 Those Who Disbelieved From Amongst The People Of Pharaoh

وَأُتْبِعُواْ فِي هٰذِهِ لَعْنَةً وَیَوْمَ الْقِیَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ

“They were pursued by a curse in this [world], as well as on the Day of Resurrection; evil is the award conferred [upon them]!” (Al-Qurʾan, Surah Hud, 11:99).

وَأَتْبَعْنَاهُمْ فِي هٰذِهِ الدُّنْیَا لَعْنَةً وَیَوْمَ الْقِیَامَةِ هُمْ مِنَ الْمَقْبُوحِینَ

“We made a curse pursue them in this world, and on the Day of Resurrection they will be among the disfigured.” (Al-Qurʾan, Suratul Qasas, 28:42).

2.5 Those Who Disbelieved From Among The Tribes Of Israel

وَقَالُواْ قُلُوبُنَا غُلْفٌ بَل لَّعَنَهُمُ اللهُ بِکُفْرِهِمْ فَقَلِیلاً مَّا یُؤْمِنُونَ  وَلَمَّا جَآءَهُمْ کِتَابٌ مِّنْ عِنْدِ اللهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِنْ قَبْلُ یَسْتَفْتِحُونَ عَلىٰ الَّذِینَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللهِ عَلىٰ الْكَافِرِینَ

“They say: ‘Our hearts are uncircumcised.’ Rather God has cursed them for their unfaith, so few of them have faith. And when there came to them a Book from God, confirming that which is with them —and earlier they would pray for victory over the pagans—so when there came to them what they recognized, they defied it. So may the curse of God be upon the faithless!” (Al-Qurʾan, Suratul Baqarah, 2:88-89).

فَبِمَا نَقْضِهِم مِّیثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِیَةً یُحَرِّفُونَ الْكَلِمَ عَنْ مَّوَاضِعِهِ وَنَسُواْ حَظًّا مِّمَّا ذُکِّرُواْ بِهِ وَلاَ تَزَالُ تَطَّلِعُ عَلىٰ خَآئِنَةٍ مِّنْهُمْ إِلاَّ قَلِیلاً مِّنْهُمُ فَاعْفُ عَنْهُمْ وَاصْفَحْ إِنَّ اللهَ یُحِبُّ الْمُحْسِنِینَ

“Then, because of their breaking their covenant We cursed them and made their hearts hard: they pervert words from their meanings, and have forgotten a part of what they were reminded. You will not cease to learn about some of their treachery, excepting a few of them. Yet excuse them and forbear. Indeed God loves the virtuous.” (Al-Qurʾan, Suratul Ma’idah, 5:49).

قُلْ هَلْ أُنَبِّئُکُم بِشَرٍّ مِّن ذٰلِكَ مَثُوبَةً عِنْدَ اللهِ مَن لَّعَنَهُ اللهُ وَغَضِبَ عَلَیْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْـخَنَازِیرَ وَعَبَدَ الطَّاغُوتَ أُوْلٰئِكَ شَرٌّ مَّكَاناً وَأَضَلُّ عَن سَوَآءَ السَّبِیلِ

“Say, ‘Shall I inform you concerning something worse than that as a requital from God? Those whom God has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of the Rebel! Such are in a worse situation, and more astray from the right way.’” (Al-Qurʾan, Suratul Ma’idah, 5:60).

لُعِنَ الَّذِینَ كَفَرُواْ مِن بَنِی إِسْرَآئِیلَ عَلىٰ لِسَانِ دَاوُودَ وَعِیسَى ابْنِ مَرْیَمَ ذٰلِكَ بِمَا عَصَوا وَّكَانُواْ یَعْتَدُونَ

“The faithless among the Children of Israel were cursed on the tongue of David and Jesus son of Mary. That, because they would disobey and used to commit transgression.” (Al-Qurʾan, Suratul Ma’idah, 5:78).

وَأُتْبِعُواْ فيِ هٰذِهِ لَعْنَةً وَیَوْمَ الْقِیَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ

“They were pursued by a curse in this [world], as well as on the Day of Resurrection; evil is the reward conferred [upon them]!” (Al-Qurʾan, Surah Hud, 11:99).

وَأَتْبَعْنَاهُمْ فيِ هٰذِهِ الدُّنْیَا لَعْنَةً وَیَوْمَ الْقِیَامَةِ هُم مِّنَ الْمَقْبُوحِینَ

“We made a curse pursue them in this world, and on the Day of Resurrection they will be among the disfigured.” (Al-Qurʾan, Suratul Qasas, 28:42).

2.6 Those Who Disbelieved From Among The People Of The Book

وَلَمَّا جَآءهُمْ کِتَابٌ مِّنْ عِنْدِ اللهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ یَسْتَفْتِحُونَ عَلىٰ الَّذِینَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللهِ عَلىٰ الْكَافِرِینَ

“And when there came to them a Book from God, confirming that which is with them—and earlier they would pray for victory over the pagans—so when there came to them what they recognized, they defied it. So may the curse of God be upon the faithless!” (Al-Qurʾan, Suratul Baqarah, 2:89).

مِنَ الَّذِینَ هَادُواْ یُحَرِّفُونَ الْكَلِمَ عَنْ مَّوَاضِعِهِ وَیَقُولُونَ سَمِعْنَا وَعَصَیْنَا وَاسْمَعْ غَیْرَ مُسْمَعٍ وَرَاعِنَا لَیًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِی الدِّینِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَیْرًا لَّهُمْ وَأَقْوَمَ وَلٰکِن لَّعَنَهُمُ اللهُ بِکُفْرِهِمْ فَلاَ یُؤْمِنُونَ إِلاَّ قَلِیلاً  یَا أَیُّهَا الَّذِینَ أُوتُواْ الْکِتَابَ آمِنُواْ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَکُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ وَكَانَ أَمْرُ اللهِ مَفْعُولاً

“Among the Jews are those who pervert words from their meanings and say, ‘We hear and disobey’ and ‘Hear without listening!’ and ‘Ra‘ina,’ twisting their tongues and reviling the faith. But had they said, ‘We hear and obey’ and ‘Listen’ and ‘Unẓurna,’ it would have been better for them, and more upright. But God has cursed them for their lack of faith, so they will not believe except a few. O you who were given the Book! Believe in what We have sent down confirming what is with you, before We blot out the faces and turn them backwards, or curse them as We cursed the People of the Sabbath, and God’s command is bound to be fulfilled.” (Al-Qurʾan, Suratul Nisa’, 4:46).

وَقَالَتِ الْیَهُودُ یَدُ اللهِ مَغْلُولَةٌ غُلَّتْ أَیْدِیهِمْ وَلُعِنُواْ بِمَا قَالُواْ بَلْ یَدَاهُ مَبْسُوطَتَانِ یُنفِقُ كَیْفَ یَشَاء وَلَیَزِیدَنَّ كَثِیرًا مِّنْهُم مَّا أُنْزِلَ إِلَیْكَ مِن رَّبِّكَ طُغْیَانًا وَکُفْرًا وَأَلْقَیْنَا بَیْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَآءُ إِلىٰ یَوْمِ الْقِیَامَةِ کُلَّمَا أَوْقَدُواْ نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللهُ وَیَسْعَوْنَ فِي الأَرْضِ فَسَادًا وَاللهُ لاَ یُحِبُّ الْمُفْسِدِینَ

“The Jews say, ‘God’s hand is tied up.’ Tied up be their hands, and cursed be they for what they say! Rather, His hands are wide open: He bestows as He wishes. Surely many of them will be increased by what has been sent to you from your Lord in rebellion and unfaith, and We have cast enmity and hatred amongst them until the Day of Resurrection. Every time they ignite the flames of war, God puts them out. They seek to cause corruption on the earth, and God does not like the agents of corruption.” (Al-Qurʾan, Suratul Ma’idah, 5:64).

3. Malediction Against The Polytheists

وَیُعَذِّبَ الْمُنَافِقِینَ وَالْمُنَافِقَاتِ وَالْمُشْرِکِینَ وَالْمُشْرِكَاتِ الظَّانِّینَ بِاللهِ ظَنَّ السَّوْءِ عَلَیْهِمْ دَائِرَةُ السَّوْءِ وَغَضِبَ اللهُ عَلَیْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَاءتْ مَصِیرًا

“That He may punish the hypocrites, men and women, and the polytheists, men and women, who entertain a bad opinion of God. For them shall be an adverse turn of fortune: God is wrathful with them and He has cursed them, and prepared for them hell, and it is an evil destination.” (Al-Qurʾan, Suratul Fath, 48:6).

4. Malediction Against Specific Individuals From Among The People Of The Book

4.1 Those Who Disregarded The Sabbath

قُلْ هَلْ أُنَبِّئُکُم بِشَرٍّ مِّن ذٰلِكَ مَثُوبَةً عِندَ اللهِ مَن لَّعَنَهُ اللهُ وَغَضِبَ عَلَیْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْـخَنَازِیرَ وَعَبَدَ الطَّاغُوتَ أُوْلٓئِكَ شَرٌّ مَّكَاناً وَأَضَلُّ عَن سَوَآءَ السَّبِیلِ

“Say, ‘Shall I inform you concerning something worse than that as a requital from God? Those whom God has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of the Rebel! Such are in a worse situation, and more astray from the right way.’” (Al-Qurʾan, Suratul Ma’idah, 5:60).

4.2 Those Who Claim That God’s Hands “Are Tied”

وَقَالَتِ الْیَهُودُ یَدُ اللهِ مَغْلُولَةٌ غُلَّتْ أَیْدِیهِمْ وَلُعِنُواْ بِمَا قَالُواْ بَلْ یَدَاهُ مَبْسُوطَتَانِ یُنفِقُ كَیْفَ یَشَآءُ وَلَیَزِیدَنَّ كَثِیرًا مِّنْهُم مَّا أُنزِلَ إِلَیْكَ مِن رَّبِّكَ طُغْیَانًا وَکُفْرًا وَأَلْقَیْنَا بَیْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَآءُ إِلىٰ یَوْمِ الْقِیَامَةِ کُلَّمَا أَوْقَدُواْ نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللهُ وَیَسْعَوْنَ فِي الأَرْضِ فَسَادًا وَاللهُ لاَ یُحِبُّ الْمُفْسِدِینَ

“The Jews say, ‘God’s hand is tied up.’ Tied up be their hands, and cursed be they for what they say! Rather, His hands are wide open: He bestows as He wishes. Surely many of them will be increased by what has been sent to you from your Lord in rebellion and unfaith, and We have cast enmity and hatred amongst them until the Day of Resurrection. Every time they ignite the flames of war, God puts them out. They seek to cause corruption on the earth, and God does not like the agents of corruption.” (Al-Qurʾan, Suratul Ma’idah, 5:64).

5. Malediction Against Specific Individuals Who Claimed To Be Muslims

5.1 The Hypocrites

وَعَدَ اللهُ الْمُنَافِقِینَ وَالْمُنَافِقَاتِ وَالْکُفَّارَ نَارَ جَهَنَّمَ خَالِدِینَ فِیهَا هِیَ حَسْبُهُمْ وَلَعَنَهُمُ اللهُ وَلَهُمْ عَذَابٌ مُّقِیمٌ

“God has promised the hypocrites, men and women, and the faithless, the Fire of hell, to remain in it [forever]. That suffices them. God has cursed them, and there is a lasting punishment for them.” (Al-Qurʾan, Suratul Tawbah, 9:68).

وَیُعَذِّبَ الْمُنَافِقِینَ وَالْمُنَافِقَاتِ وَالْمُشْرِکِینَ وَالْمُشْرِكَاتِ الظَّانِّینَ بِاللهِ ظَنَّ السَّوْءِ عَلَیْهِمْ دَائِرَةُ السَّوْءِ وَغَضِبَ اللهُ عَلَیْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَآءَتْ مَصِیرًا

“That He may punish the hypocrites, men and women, and the polytheists, men and women, who entertain a bad opinion of God. For them shall be an adverse turn of fortune: God is wrathful with them and He has cursed them, and prepared for them hell, and it is an evil destination.” (Al-Qurʾan, Suratul Fath, 48:6).

لَئِنْ لَّمْ یَنتَهِ الْمُنَافِقُونَ وَالَّذِینَ فِی قُلُوبِهِم مَّرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِینَةِ لَنُغْرِیَنَّكَ بِهِمْ ثُمَّ لَا یُجَاوِرُونَكَ فِیهَا إِلَّا قَلِیلًا  مَلْعُونِینَ أَیْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِیلًا

“If the hypocrites do not relinquish and [also] those in whose hearts is a sickness, and the rumormongers in the city [do not give up], We will surely urge you [to take action] against them, then they will not be your neighbors in it except for a little [while]. Accursed, they will be seized wherever they are confronted and slain violently.” (Al-Qurʾan, Suratul Ahzab, 33:60-61).

5.2 The “Cursed Tree”

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤیَا الَّتِي أَرَیْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِی القُرْآنِ وَنُخَوِّفُهُمْ فَمَا یَزِیدُهُمْ إِلاَّ طُغْیَانًا كَبِیرًا

“When We said to you, ‘Indeed your Lord comprehends all mankind,’ We did not appoint the vision that We showed you except as a test for the people and the cursed tree in the Quran. We deter them, but it only increases them in great rebellion.” (Al-Qurʾan, Suratul Isra’, 17:60).

As has been affirmed in the authentic Prophetic statements (ahadith) narrated by all Muslims (Sunni and Shiʿa) the meaning of the ‘cursed tree’ as spoken about in the Noble Qurʾan is the Umayyad dynasty.

To better appreciate this understanding, please reflect upon the follow traditions narrated by the Sunni and Shiʿa.

In his exegesis under the verse mentioned above, Ibn Jarir al-Tabari narrates the following statement from Sahl b. Saʿd: “The Messenger of God saw the clan of so-and-so (the Umayyad dynasty) in a dream depicted as monkeys climbing up and down on his pulpit (mimbar). This brought immense grief to the Prophet such that from that point up until his death, he was never seen smiling and it was the following verse which God revealed to him in regards to what he saw in his dream:

وَمَا جَعَلْنَا الرُّؤیَا الَّتِی أَرَیْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ

In his exegesis of the Noble Qur’an in regards to the verse mentioned above, Al-Qurtubi relates from Sahl b. Saʿd that: “This vision (dream) which the Messenger of God saw in which he witnessed monkeys ascending and descending from his pulpit (mimbar) is in regards to the Umayyad dynasty after which he became extremely depressed and from that day forward until his death, he was never seen to laugh and the verse [under review] was revealed to confirm to the Prophet that after him, they would take over the reins of governance of the Islamic community and that God, the Most High would refer to this as a test and tribulation which would be imposed upon the people.”

It has been narrated from Yunis b. ʿAbd al-Rahman b. al-Ashal that he asked one of the Imams in regards to the statement of God: وَمَا جَعَلْنَا الرُّؤیَا الَّتِی أَرَیْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ and the Imam replied: “The Messenger of God saw a dream in which certain members of the Umayyad dynasty were ascending and descending from his pulpit and anytime one ascended, they would prevent people from traversing the path of God.

The Messenger of God saw the humiliation [of Islam and his community] in his dream and with a feeling of great anguish and distress, he woke up from his sleep. It has been narrated that the number of individuals which the Prophet saw in his dream were twelve – all belonging to the Umayyad family and their dynasty.

It was at this point that the Angel Gabriel descended and conveyed this verse of the Qur’an to the Prophet.

It has been narrated by Imam Muhammad b. ʿAli al-Baqir (as), the 5th Imam, that he said: “The verse of the Qur’an: وَمَا جَعَلْنَا الرُّؤیَا الَّتِی أَرَیْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ was in reference to the masses who would be confused (in that particular era) and that the “cursed tree” mentioned in the Qur’an was a reference to the Umayyad dynasty.”

6. Malediction Against People – Muslims And Non-Muslims

6.1 Those Who Cause Grief And Harm To God And His Messenger

إِنَّ الَّذِینَ یُؤْذُونَ اللهَ وَرَسُولَهُ لَعَنَهُمُ اللهُ فِی الدُّنْیَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِینًا

“Indeed those who torment God and His Apostle are cursed by God in this world and in the Hereafter, and He has prepared for them a humiliating punishment.” (Al-Qur’an, Suratul Ahzab, 33:57).

6.1.1 Hurting The Commander Of The Faithful ʿAli Ibn Abi Talib Is Like Hurting The Prophet

In a tradition from Abi Yaʿli from Saʿd it has been narrated that: “I was sitting with two people in the masjid and we were complaining about ʿAli, and [in the vicinity] was the Messenger of God who, upon hearing what we were saying, became enraged and this was evident from the change in his face.

We sought refuge in God from the anger of the Prophet and at that point the Prophet said to us: ‘What problem do you have with me? [Know that] whoever has hurt or offended ʿAli has actually insulted me.’”

In his Mustadrak, al-Hakim narrates from ʿUmru b. Sas Aslami (one of the companions present in Hudaybiyyah) that he said: “I had gone with ʿAli to Yemen (on an expedition). While on the trip, he did something to me that upset me. When we returned [to Medina], I openly raised my objections against what he had done to me in the masjid, and my statements made their way to the ears of the Messenger of God.

The next morning, I went to the Masjid and saw the Messenger of God sitting among a group of his companions and when he laid his eyes on me, I saw anger in him. I sat down and he continued to look at me with anger in his eyes and then he said to me: ‘O ʿUmru! I swear by God that you have indeed insulted me.’ I said to him, ‘I seek refuge in God that I should ever do something to offend you O’ Messenger of God!’ He replied, ‘Indeed whoever offends ʿAli has indeed offended and insulted me.’”

After mentioning this, Hakim goes on to say: “This hadith has a sound chain of transmission, however those two (al-Bukhari and al-Muslim) have not mentioned this in their books. In addition, al-Dhahabi has said that this tradition is sound.”

Ibn Habban, in his Sahih has narrated this in his book of collections.

Al-Haythami, in his book, Majmaʿ al-Zawaid, has narrated [the same] traditions as quoted above and then states, “[Imam] Ahmad and al-Tabarani have also narrated the same traditions in a shortened format and al-Bazzar has narrated the same in an even shorter format and according to [Imam] Ahmad, the chain of narrators are trustworthy.”

It has been narrated from ʿUmru b. Sha’n that: “The Prophet said, ‘Indeed you have upset me.’ I said to him, ‘O Messenger of God! I do not like to hurt you.’ To this he replied, ‘Whoever hurts ʿAli has hurt me.’”

6.1.2 Hurting Fatima Zahra Is Like Hurting The Prophet

Prophet Muhammad (S) has made the following statements:

إِنَّمَا فَاطِمَةَ بَضْعَةٌ مِنِّي يُؤْذِينِي مَا آذَاهَا

“Indeed Fatima is a part of me – that which hurts me hurts her.”

فَاطِمَةَ بَضْعَةٌ مِنِّي يُرْبِينِي مَا أَرْبَاهَا وَ يُؤْذِينِي مَا آذَاهَا

“Indeed Fatima is a part of me – that which distresses me, also distresses her and that which hurts me, hurts her.”

إِنَّمَا فَاطِمَةَ بَضْعَةٌ مِنِّي يُؤْذِينِي مَا آذَاهَا وَ يَنْصُبَنِي مَا أَنْصَبَهَا

“Indeed Fatima is a part of me – that which hurts me, hurts her and that which grieves me also grieves her.”

6.2 Those Who Lie

فَمَنْ حَآجَّكَ فِیهِ مِن بَعْدِ مَا جَآءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَکُمْ وَنِسَآءَنَا وَنِسَآءًکُمْ وَأَنفُسَنَا وأَنفُسَکُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللهِ عَلىٰ الْكَاذِبِینَ

“Should anyone argue with you concerning him, after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down God’s curse upon the liars.’” (Al-Qurʾan, Surah Ale ʿImran, 3:61).

6.3 Those Who Murder Innocent People

وَمَن یَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِیهَا وَغَضِبَ اللهُ عَلَیْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِیمًا

“Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; God shall be wrathful at him and curse him and He shall prepare for him a great punishment.” (Al-Qurʾan, Suratul Nisa’, 4:93).

6.4 The Oppressors And Despots

یَوْمَ لَا یَنفَعُ الظَّالِمِینَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

“The day when the excuses of the wrongdoers will not benefit them, and the curse will lie on them, and for them will be the ills of the [ultimate] abode.” (Al-Qurʾan, Suratul Ghafir, 40:52).

وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّکُمْ حَقًّا قَالُواْ نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَیْنَهُمْ أَن لَّعْنَةُ اللهِ عَلىٰ الظَّالِمِینَ

“The inhabitants of paradise will call out to the inmates of the Fire, ‘We found what our Lord promised us to be true; did you find what your Lord promised you to be true?’ ‘Yes,’ they will say. Then a caller will announce in their midst, ‘May God’s curse be upon the wrongdoers!’” (Al-Qurʾan, Suratul Aʿraf, 7:44).

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلىٰ اللهِ كَذِبًا أُوْلٓئِكَ یُعْرَضُونَ عَلىٰ رَبِّهِمْ وَیَقُولُ الأَشْهَادُ هٰؤُلاَءِ الَّذِینَ كَذَبُواْ عَلىٰ رَبِّهِمْ أَلاَ لَعْنَةُ اللهِ عَلىٰ الظَّالِمِینَ

“And who is a greater wrongdoer than him who fabricates a lie against God? They shall be presented before their Lord, and the witnesses will say, ‘It is these who lied against their Lord.’ Look! The curse of God is upon the wrongdoers.” (Al-Qurʾan, Suratul Hud, 11:84).

6.5 Those Who Falsely Accuse Women Of Adultery

وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللهِ عَلَیْهِ إِنْ كَانَ مِنَ الْكَاذِبِینَ

“And a fifth [oath] that God’s wrath shall be upon him if he were lying.” (Al-Qurʾan, Suratul Nur, 24:7).

إِنَّ الَّذِینَ یَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْیَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِیمٌ

“Indeed those who accuse honorable and unwary faithful women shall be cursed in this world and in the Hereafter, and there shall be a great punishment for them.” (Al-Qurʾan, Suratul Nur, 24:23).

6.6 Those Who Break Their Oaths Made To God

وَالَّذِینَ یَنقُضُونَ عَهْدَ اللهِ مِنْ بَعْدِ مِیثَاقِهِ وَیَقْطَعُونَ مَآ أَمَرَ اللهُ بِهِ أَن یُوصَلَ وَیُفْسِدُونَ فِي الأَرْضِ أُوْلٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

“But as for those who break God’s compact after having pledged it solemnly, and sever what God has commanded to be joined, and cause corruption in the earth —it is such on whom the curse will lie, and for them will be the ills of the [ultimate] abode.” (Al-Qurʾan, Suratul Raʿd, 13:25).

6.7 Those Who Attribute Falsehood And Lie Against God

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلىٰ اللهِ كَذِبًا أُوْلٓئِكَ یُعْرَضُونَ عَلىٰ رَبِّهِمْ وَیَقُولُ الأَشْهَادُ هٰؤُلآءِ الَّذِینَ كَذَبُواْ عَلىٰ رَبِّهِمْ أَلاَ لَعْنَةُ اللهِ عَلَى الظَّالِمِینَ

“And who is a greater wrongdoer than him who fabricates a lie against God? They shall be presented before their Lord, and the witnesses will say, ‘It is these who lied against their Lord.’ Look! The curse of God is upon the wrongdoers.” (Al-Qurʾan, Surah Hud, 11:18).

6.8 Those Who Hide The Truths Of God Once They Have Been Made Apparent

إِنَّ الَّذِینَ یَکْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَیِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَیَّنَّاهُ لِلنَّاسِ فِي الْکِتَابِ أُولٓئِكَ یَلْعَنُهُمُ اللهُ وَیَلْعَنُهُمُ اللَّاعِنُونَ

“Indeed those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind,—they shall be cursed by God and cursed by the cursers.” (Al-Qurʾan, Suratul Baqarah, 2:59).

6.9 Those Who Consider The Disbelievers From Among The Jews To Be Better Than The Believers In Prophet Muhammad

أَلَمْ تَرَ إِلىٰ الَّذِینَ أُوتُواْ نَصِیبًا مِّنَ الْکِتَابِ یُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَیَقُولُونَ لِلَّذِینَ كَفَرُواْ هٰؤُلآءِ أَهْدَى مِنَ الَّذِینَ آمَنُواْ سَبِیلاً  أُوْلٓئِكَ الَّذِینَ لَعَنَهُمُ اللهُ وَمَن یَلْعَنِ اللهُ فَلَن تَجِدَ لَهُ نَصِیرًا

“Have you not regarded those who were given a share of the Book believing in idols and the Rebel and saying of the pagans: ‘These are better guided on the way than the faithful’? They are the ones whom God has cursed, and whom God curses, you will never find any helper for him.” (Al-Qurʾan, Suratul Nisa’, 4:51-52).

6.10 Those Who Create Corruption On The Earth And Also Those Who Break Their Familial Ties

فَهَلْ عَسَیْتُمْ إِن تَوَلَّیْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَکُمْ أُوْلٓئِكَ الَّذِینَ لَعَنَهُمُ اللهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ

“May it not be that if you were to wield authority you would cause corruption in the land and ill-treat your blood relations? They are the ones whom God has cursed, so He made them deaf, and blinded their sight.” (Al-Qurʾan, Surah Muhammad, 47:22-23).

Topic Tags:

- Tabarra [6]

- Love [7]

Author(s):

- Mujtaba Sabouri [1]

Translator(s):

- Saleem Bhimji [5]

Source URL: https://www.al-islam.org/love-and-hate-gods-sake-mujtaba-sabouri

Links
[1] https://www.al-islam.org/person/mujtaba-sabouri
[2] https://www.al-islam.org/printpdf/book/export/html/118303
[3] https://www.al-islam.org/printepub/book/export/html/118303
[4] https://www.al-islam.org/printmobi/book/export/html/118303
[5] https://www.al-islam.org/person/shaykh-saleem-bhimji
[6] https://www.al-islam.org/tags/tabarra
[7] https://www.al-islam.org/tags/love