Ruling on hating the Sahaabah

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Ruling on hating the Sahaabah


I was having a discussion with some people about the Sahaabah (may Allaah be pleased with them), and he told me that it was possible for any one of us to hate any one of the Sahaabah without that contradicting Islam. He said perhaps that (hating the Sahaabah) may put a person beyond the pale of faith but he would still remain a Muslim. We hope that you can explain this matter to us.

Praise be to Allaah.  Undoubtedly it is a sign of great misfortune and misguidance if a person’s faith is based on slandering the companions of the best of mankind (peace and blessings of Allaah be upon him) or arguing about the disputes that arose among them, instead of occupying himself with doing that which will benefit him in both his worldly and spiritual affairs.

No one should have any reason to slander or hate or bear grudges against the companions of the Prophet (peace and blessings of Allaah be upon him). Their virtues are many, for they are the ones who supported Islam and spread the faith; they are the ones who fought the mushrikeen; they are the ones who transmitted the Qur’aan, Sunnah and rulings. They sacrificed themselves, their blood and their wealth for the sake of Allaah. Allaah chose them to be the companions of His Prophet (peace and blessings of Allaah be upon him), so no one slanders them or hates them except a hypocrite whose does not love Islam or believe in it.

It was narrated that al-Bara’ (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The Ansaar: no one loves them but a believer and no one hates them but a hypocrite. Whoever loves them, Allaah will love him, and whoever hates them, Allaah will hate him.”

Narrated by al-Bukhaari, 3672; Muslim, 75.

If a man who hates the Ansaar cannot be a believer and that makes him a hypocrite, then how about one who hates the Ansaar and Muhaajireen and those who followed them in truth, and slanders them, curses them and denounces them and those who love them as kaafirs – as the Raafidis do? Undoubtedly they deserve more to be regarded as kaafirs and hypocrites, and of not being believers.

Al-Tahhaawi said, discussing the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah:

We love the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and we do not neglect to love any one of them, nor do we disavow any one of them. We hate those who hate them and who criticize them, and we only mention them in good terms. Loving them is part of religious commitment, faith and ihsaan, and hating them is kufr, hypocrisy and wrongdoing.

Shaykh Saalih al-Fawzaan said:

The way of Ahl al-Sunnah wa’l-Jamaa’ah is to love the family (ahl al-bayt) of the Prophet (peace and blessings of Allaah be upon him).

The Naasibis love the Sahaabah but hate the family of the Prophet (peace and blessings of Allaah be upon him), hence they were called Naasibis because they set themselves up (nasb) as enemies of the family of the Prophet (peace and blessings of Allaah be upon him).

The Raafidis are the opposite: they love the Prophet’s family (ahl al-bayt) – or so they claim, but they hate the Sahaabah, whom they curse, denounce as kaafirs and criticize.

Whoever hates the Sahaabah hates Islam, because they are the bearers of Islam and the followers of the Chosen Prophet (peace and blessings of Allaah be upon him). So whoever hates them hates Islam, and this indicates that there is no faith in the hearts of such people and that they do not love Islam.

This is an important basic principle which the Muslims should understand, namely loving and respecting the Sahaabah, because that is part of faith. Hating them or hating one of them is kufr and hypocrisy, because loving them is part of loving the Prophet (peace and blessings of Allaah be upon him) and hating them is part of hating the Prophet (peace and blessings of Allaah be upon him).

Sharh al-‘Aqeedah al-Waasitiyyah.

Some of the scholars explained in detail what is meant by hating the Sahaabah. They said: If a person hates some of them for some worldly reason, then that is not kufr and hypocrisy, but if it is for a religious reason, because they were the companions of the Prophet (peace and blessings of Allaah be upon him), then undoubtedly this is hypocrisy.

This is a good explanation which does not contradict what we have mentioned above, rather it explains it further and reinforces it.

Abu Zar’ah al-Raazi said: If you see a man criticizing one of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), then know that he is a heretic.

Imam Ahmad said: If you see a man mentioning one of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) in a bad way, then call his Islam into question.

Shaykh al-Islam Ibn Taymiyah said:

If a person slanders them in a way that does not impugn their good character or religious commitment, such as describing one of them as being stingy or cowardly or lacking in knowledge or not being an ascetic and so on, then he deserves to be rebuked and disciplined, but we do not rule him to be a kaafir because of that. This is how the words of those who were not regarded as kaafirs by the scholars are to be understood.

If a person curses them and slanders them in general terms, this is an area of scholarly dispute, depending on whether this cursing is motivated by mere feelings or religious doctrines. If a person goes beyond that and claims that they apostatized after the death of the Messenger of Allaah (peace and blessings of Allaah be upon him), apart from a small group of no more than ten or so individuals, or that most of them rebelled and did evil, then there is no doubt that such a person is a kaafir, because he has denied what is stated in more than one place in the Qur’aan, that Allaah was pleased with them and praised them. Indeed whoever doubts that such a person is a kaafir is himself a kaafir, because this implies that those who transmitted the Qur’aan and Sunnah were kaafirs or evildoers and that the best of this ummah which is described in the verse “You are the best of peoples ever raised up for mankind” [Aal ‘Imraan 3:110 – interpretation of the meaning] – the first generation – were mostly kaafirs and hypocrites. It implies that this ummah is the worst of nations, and that the first generations of this ummah are the most evil. No doubt this is blatant kufr, the evidence for which is quite clear.

Hence you will find that most of those who proclaim such views will sooner or later be shown to be heretics. Heretics usually conceal their views, but Allaah has punished some of them to make an example of them, and there are many reports that they were turned into pigs in life and in death. The scholars have compiled such reports, such as al-Haafiz al-Saalih Abu ‘Abd-Allaah Muhammad ibn ‘Abd al-Waahid al-Maqdisi, in his book al-Nahi ‘an Sabb al-Ashaab in which he narrated the punishments that befell such heretics.

In conclusion, there are some groups of those who slander the Sahaabah concerning who them is no doubt that they are kaafirs, others who cannot be judged to be kaafirs, and others concerning whom there is some doubt regarding that.

Al-Saarim al-Maslool ‘ala Shaatim al-Rasool, p. 590-591.

Taqiy al-Deen al-Subki said:

… This refers to one who slanders some of the Sahaabah. But if a person slanders all of the Sahaabah, then he is undoubtedly a kaafir. The same applies if he slanders one of the Sahaabah just because he is a Sahaabi, because this is demeaning the virtue of the Sahaabah and indirectly slandering the Prophet (peace and blessings of Allaah be upon him). So undoubtedly the person who does this is a kaafir. Based on this, the words of al-Tahhaawi, “and hating them is kufr” should be understood as meaning that hating all of the Sahaabah is undoubtedly kufr, but if a person slanders a Sahaabi not because he is a Sahaabi but for some personal reason, and that Sahaabi was, for example, one of those who became Muslim before the Conquest of Makkah and of whose virtue we are certain – such as the Raafidis who slander the two Shaykhs [Abu Bakr and ‘Umar] – then al-Qaadi Husayn stated that the one who slanders the two Shaykhs is a kaafir.

The reason for the scholarly dispute on this issue is if a person slanders a specific person it may be for some personal reason, or he may hate someone for a worldly reason etc. This does not imply that he is a kaafir. But undoubtedly if he hates one of the two Shaykhs because he was a companion of the Prophet (peace and blessings of Allaah be upon him), then this is kufr, and indeed hating any of the Sahaabah who was lower in status than two Shaykhs just because he was a companions of the Prophet (peace and blessings of Allaah be upon him) is also definitely kufr.

Fataawa al-Subki, 2/575.

And Allaah knows best.

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Posted on February 1, 2015, in Companions of the Prophet and tagged . Bookmark the permalink. 2 Comments.

  1. can anyone please tell me the right fajr and asr prayer times from the quran and sunnah (not majhab time) when the angles change their duties because some pray fajr half hour early and asr one shadow while other pray double shadow i am confused salaams

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  2. Assalamu’alaikum warahmatullah wabarakatuhu…

    jazakillahu khayran for da ask..we are so sorry for low replay…

    The true time of Fajr

    Praise be to Allaah.

    Firstly:

    We ask Allah to reward you with the best of rewards for your eagerness to learn the truth and do the right thing in your worship. We ask Allah, may He be exalted, to guide you and increase you by His grace in your love for knowledge and your keenness to learn.

    It should be noted that there are two dawns, the false dawn (al-fajr al-kaadhib), which does not signal the beginning of the time for Fajr prayer or the time when the one who wants to fast should refrain from food, drink and intercourse; and the true dawn (al-fajr al-saadiq), which is when the time for Fajr prayer begins and the time when the one who wants to fast should refrain from food, drink and intercourse.

    This is what is referred to in the verse in which Allah, may He be exalted, says (interpretation of the meaning): “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187].

    The Prophet (blessings and peace of Allah be upon him) explained the difference between them in many hadeeths, some of which speak of the difference between them in terms of characteristics, and others speak of the difference between them in terms of rulings; and some hadeeths mention both characteristics and rulings.

    You can see these hadeeths in the answer to question no. 26763

    The difference between the two dawns also appears clearly in the words of the Sahaabah and Taabi‘een and the imams who came after them.

    Ibn Katheer (may Allah have mercy on him) said:

    ‘Abd al-Razzaaq said: Ibn Jurayj told us that ‘Ata’ said: I heard Ibn ‘Abbaas say: There are two dawns: as for that which appears vertically in the sky, it does not make anything halaal or haraam; rather the dawn that appears along the mountaintops is that which makes it haraam to drink.

    ‘Ata’ said: If it appears vertically in the sky, that does not make it haraam to drink for fasting or praying, and it does not affect Hajj. But if it spreads along the mountaintops, it becomes haraam to drink for one who is fasting, and it means that Hajj has been missed.

    This is a saheeh isnaad going back to Ibn ‘Abbaas and ‘Ata’. Something similar was also narrated from more than one of the salaf (may Allah have mercy on them).

    Tafseer Ibn Katheer, 1/516

    Ibn Qudaamah (may Allah have mercy on him) said:

    To sum up, the time of dawn refers to the appearance of the second dawn according to consensus. That is indicated by the reports of the times of prayer. It is the white line that appears along the horizon; it is called the true dawn (al-fajr al-saadiq).

    As for the first dawn, it is the white line that appears vertically and not horizontally. It is not connected to any ruling and it is called the false dawn (al-fajr al-kaadhib).

    Al-Mughni, 1/232

    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

    The scholars stated that there are three differences between it (the false dawn) and the second (dawn):

    1. The first dawn is vertical and not horizontal, i.e., it extends from east to west (across the arc of the sky) whereas the second dawn extends from north to south (across the horizon).

    2. The first dawn turns dark, i.e., this light appears for a short while, then it goes dark, whereas the second dawn does not turn dark, rather it increases in light and grows brighter.

    3. The second dawn extends along the horizon with no darkness between it and the horizon, whereas the first dawn is separate from the horizon and there is darkness between it and the horizon.

    Are any rulings connected to the first dawn? No shar‘i rulings whatsoever are connected to it, such as stopping eating when you want to fast, or the time for Fajr prayer beginning. The rulings are connected to the second dawn. End quote.

    Al-Sharh al-Mumti‘, 2/107, 108

    Secondly:

    With regard to the available prayer timetables, they are not a reliable source for finding out the time of Fajr prayer. The fact that these timetables are incorrect has been proven.

    What you should do is not rely on the timetables to find out the time of Fajr prayer. You have to look for the correct time on the basis of what we have mentioned of the differences between the false dawn and the true dawn.

    If you cannot look at the sky every day, then you can delay it after the time mentioned in the timetable, to be on the safe side. In our country this time differs from one city to another and from one season to another. So you can delay it half an hour, for example, to pray Fajr, but to be on the safe side you should stop eating and drinking before that.

    You can draw up a correct timetable to be used by those who come after you, after working out the time of the true dawn for a whole year, at various times. Perhaps you will attain the reward of correcting the Muslims’ acts of worship.

    Based on that, if possible you can work out the time of Fajr yourselves and follow that in prayer and fasting. If that is not possible, then you should not pray until you think it most likely that the time for the prayer has begun.

    With regard to fasting, you can eat or drink until you are certain that dawn has broken, because Allah, may He be exalted, says (interpretation of the meaning): “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187].

    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

    So long as he is not certain that dawn has broken, he may eat even if he is not sure, until he is certain. End quote.

    Fataawa al-Siyaam, p. 299

    And Allah knows best.

    Islam Q&A

    Related fatwa
    The time of Fajr and mistakes in some timetables

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