صحيح مسلم
Muslim
كتاب البر والصلة والآدابThe Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship
باب النَّهْيِ عَنْ لَعْنِ الدَّوَابِّ وَغَيْرِهَا:Chapter: The Prohibition Of Cursing Animals Etc.
Hadith 2595
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَزُهَيْرُ بْنُ حَرْبٍ جَمِيعًا ، عَنْ ابْنِ عُلَيَّةَ ، قَالَ زُهَيْرٌ : حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ ، حَدَّثَنَا أَيُّوبُ ، عَنْ أَبِي قِلَابَةَ ، عَنْ أَبِي الْمُهَلَّبِ ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ، قَالَ : " بَيْنَمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَعْضِ أَسْفَارِهِ ، وَامْرَأَةٌ مِنْ الْأَنْصَارِ عَلَى نَاقَةٍ ، فَضَجِرَتْ ، فَلَعَنَتْهَا ، فَسَمِعَ ذَلِكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : خُذُوا مَا عَلَيْهَا وَدَعُوهَا فَإِنَّهَا مَلْعُونَةٌ " ، قَالَ عِمْرَانُ : فَكَأَنِّي أَرَاهَا الْآنَ تَمْشِي فِي النَّاسِ مَا يَعْرِضُ لَهَا أَحَدٌ .
'Imran bin Husain reported: We were with Allah's Messenger (ﷺ) in some of his journeys and there was a woman from the Ansar riding a she-camel that it shied and she invoked curse upon that. Allah's Messenger (ﷺ) heard it and said: Unload that and set it free for it is accursed. 'Imran said: I still perceive that (dromedary) walking amongst people and none taking any notice of that.
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حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، وَأَبُو الرَّبِيعِ ، قَالَا : حَدَّثَنَا حَمَّادٌ وَهُوَ ابْنُ زَيْدٍ . ح وحَدَّثَنَا ابْنُ أَبِي عُمَرَ ، حَدَّثَنَا الثَّقَفِيُّ كِلَاهُمَا ، عَنْ أَيُّوبَ ، بِإِسْنَادِ إِسْمَاعِيلَ نَحْوَ حَدِيثِهِ ، إِلَّا أَنَّ فِي حَدِيثِ حَمَّادٍ ، قَالَ عِمْرَانُ : فَكَأَنِّي أَنْظُرُ إِلَيْهَا نَاقَةً وَرْقَاءَ ، وَفِي حَدِيثِ الثَّقَفِيِّ ، فَقَالَ : خُذُوا مَا عَلَيْهَا وَأَعْرُوهَا فَإِنَّهَا مَلْعُونَةٌ .
'Imran reported: I perceive as if I am looking towards that dromedary, and in the hadith transmitted on the authority of Thaqafi (the words are): "Unload it and make its back bare for it is accursed."
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
Ḍajarat:
The woman became fed up with its (the camel’s) slowness.
Benefits and Issues:
The Messenger of Allah (sallallahu alayhi wa sallam) forbade cursing animals,
but despite this,
this woman cursed her she-camel, so as a punishment, the Prophet (sallallahu alayhi wa sallam) ordered her that since this camel is accursed, then why are you bringing it along with us?
Leave it,
"because anything deprived of Allah’s mercy
cannot become a source of good."
Vocabulary of the Hadith:
Ḍajarat:
The woman became fed up with its (the camel’s) slowness.
Benefits and Issues:
The Messenger of Allah (sallallahu alayhi wa sallam) forbade cursing animals,
but despite this,
this woman cursed her she-camel, so as a punishment, the Prophet (sallallahu alayhi wa sallam) ordered her that since this camel is accursed, then why are you bringing it along with us?
Leave it,
"because anything deprived of Allah’s mercy
cannot become a source of good."
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6604
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The literal meaning of "la'nat" (curse) is Allah's rejection and being distanced from His mercy, and it is an extremely vile trait that a person benefits from something and then uses the word "curse" regarding it. The Noble Prophet (sallallahu alayhi wa sallam) most likely, as a form of reprimand and admonition, had that animal freed from its rider, so that in the future no one would speak in such a manner. For people to use this word among themselves is even more reprehensible.
The literal meaning of "la'nat" (curse) is Allah's rejection and being distanced from His mercy, and it is an extremely vile trait that a person benefits from something and then uses the word "curse" regarding it. The Noble Prophet (sallallahu alayhi wa sallam) most likely, as a form of reprimand and admonition, had that animal freed from its rider, so that in the future no one would speak in such a manner. For people to use this word among themselves is even more reprehensible.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2561
