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الفتح الربانی
Fath al-Rabbani
كتاب المدح والدمBook of Praise and Blame
بَابُ مَا جَاءَ فِي النَّهْي عَنِ اللَّعْنِ وَالتَّرْهِيْبِ مِنْهُChapter: What has been reported regarding the prohibition of cursing and warning against it
Hadith 10100
اُردوEn
عَنْهُ أَيْضًا رَفَعَ الْحَدِيثَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ ((مَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ عُذِّبَ بِهِ وَمَنْ شَهِدَ عَلَى مُسْلِمٍ)) أَوْ قَالَ ((مُؤْمِنٍ بِكُفْرٍ فَهُوَ كَقَتْلِهِ وَمَنْ لَعَنَهُ فَهُوَ كَقَتْلِهِ وَمَنْ حَلَفَ عَلَى مِلَّةٍ غَيْرِ الْإِسْلَامِ كَاذِبًا فَهُوَ كَمَا حَلَفَ))
It is also narrated from Sayyiduna Thabit bin Dhahhak Ansari, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Whoever commits suicide with something, he will be punished with that very thing. Whoever bears witness of disbelief against a believer and a Muslim, it will be as if he has killed him. Whoever curses him, it will also be as if he has killed him. And whoever swears a false oath by any religion other than Islam, he will become as such.
Brief Explanation
Benefits: … The meaning of the last sentence is that a person says: “If I have done or do such-and-such act, then let me become a Jew or a Christian,” even if he is lying. Mention of any religion other than Islam can occur in this context.
This is a prohibited form of oath, and in this hadith, a severe warning regarding it has been stated.
Hafiz Ibn Hajar said: Some of the Shafi‘iyyah, acting upon the apparent meaning of the hadith, have declared such a person to be a disbeliever (kafir), even if he is lying.
However, the correct view is that detail should be provided in this matter: If his intention is to venerate that religion, then he becomes a disbeliever. And if his intention is to suspend the matter (i.e., make it conditional), then it should be considered whether he intended to attribute himself to that religion. If he did, then he becomes a disbeliever, because intending disbelief is disbelief. But if his intention is to distance himself from that religion, then he does not become a disbeliever.
In some narrations, the restriction of “lying” (kādhiban) is present, and in some it is not. Later, Hafiz (Ibn Hajar) said: The addition of the words “deliberately lying” (kādhiban muta‘ammidan) is of hasan (good) grade. This indicates that if such a person is content with his faith, then he is considered a liar in venerating something that is not worthy of veneration; in such a case, he does not become a disbeliever. But if his belief is that the religion he mentions in his oath is the truth, then he becomes a disbeliever. And if his intention in this oath is to venerate that religion, then the possibility arises, and further detail is needed: If his purpose is the veneration that existed for that religion before it was abrogated, then this is dangerous and there is a possibility of his becoming a disbeliever. (Fath al-Bari: 11/538)
This is a prohibited form of oath, and in this hadith, a severe warning regarding it has been stated.
Hafiz Ibn Hajar said: Some of the Shafi‘iyyah, acting upon the apparent meaning of the hadith, have declared such a person to be a disbeliever (kafir), even if he is lying.
However, the correct view is that detail should be provided in this matter: If his intention is to venerate that religion, then he becomes a disbeliever. And if his intention is to suspend the matter (i.e., make it conditional), then it should be considered whether he intended to attribute himself to that religion. If he did, then he becomes a disbeliever, because intending disbelief is disbelief. But if his intention is to distance himself from that religion, then he does not become a disbeliever.
In some narrations, the restriction of “lying” (kādhiban) is present, and in some it is not. Later, Hafiz (Ibn Hajar) said: The addition of the words “deliberately lying” (kādhiban muta‘ammidan) is of hasan (good) grade. This indicates that if such a person is content with his faith, then he is considered a liar in venerating something that is not worthy of veneration; in such a case, he does not become a disbeliever. But if his belief is that the religion he mentions in his oath is the truth, then he becomes a disbeliever. And if his intention in this oath is to venerate that religion, then the possibility arises, and further detail is needed: If his purpose is the veneration that existed for that religion before it was abrogated, then this is dangerous and there is a possibility of his becoming a disbeliever. (Fath al-Bari: 11/538)
