Abuse leads to Hatred and Enmity
As salam ualikum
Presenting this Beautiful sermon of The Religious Authority H.E. Sayyed M. H. Fadlullah and judge those people who are busy in creating dispute among us the result is Hatred and Enmity.. This is probibited in islam, in quran and also by Ahlulbayt.. Then who are these people?…….
Visit this also for learning islamic unity..
The Religious Authority H.E. Sayyed M. H. Fadlullah delivered the two Friday prayer sermons at the Imamain Al-Hassanain Mosque, 27th October 2006, several prominent religious scholars, dignitaries and thousands of believers attended the Jumu’a prayer.
Abuse leads to Hatred and Enmity
In the Name of God, the Compassionate, the Merciful
Speech what is best
God says in Glorious Book: Say to My servants that they should (only) say those things that are best .Islam’s social ethical code wants man to be polite in what he says choosing the best words that do not hurt who hears them. Instead it tries to open his heart and capture his feelings. Words are the messenger between people. They express what is inside them and act as messages.
Thus they enable the speaker to win the friendship of the listener, and create the atmosphere that elevates the entire society.
Allah, the Most Exalted, is asking His Messenger(p.) in this Aya to guide the people to the need to use what is best in their speech especially to the public, since Satan would not find an opening to interfere and pump his poison of hatred that he could easily achieve if bad words are used.
In the moral side of Islam, there are certain things Allah wanted man not to practice, especially abusing others, whether as a result of a personal complex, a difference in ideas, ideology , religion or any other reason. In such cases Allah does not want us to abuse but to choose the best words that preserve the other’s dignity and self-respect.
Kinds of Abuse………………..
This type of abuse is of three kinds: Firstly there is the abuse among believers, as in the case abusing among the same household, or the abusing that results from family or partisan feuds.
Secondly: cursing a different sect of the same religion, or even in the same sect. while the third kind is abusing those of a different religion, for example when a believer curses the unbelievers or the People of the Book.
Consequences of abuse in Islamic texts
There are several Islamic traditions that talks about this issue. The Messenger, quoted by Imam As-Sadiq says
“To curse a believer is like facing death”. The Prophet (P) also said
Abusing a believer is sinful.
And fighting a believer is a sign of disbelief.
Backbiting a believer is disobedience of Allah.
A believer’s property is as unlawful for the other person as his blood.
The one who is indifferent to Allah is ignored by Allah.
Imam Al-Baqir reports that someone came to the Prophet to ask for advice. The Prophet told him among other things. Do not abuse People lest they will become your enemies”.
This saying is not restricted to the believers. It is generalized to include all humans who would naturally not accept that their dignity would be offended.
Imam Musa Al-Kazim, when asked about two persons abusing one another said: “The one who started it will be more blamed, and he will carry the burden of his sin and of that of the other unless he apologizes”.
Abu Hamza Alh-Tjimal: reports that Imam Jaa’far Al-Sadid said: If a man tells his believing brother you are my enemy, the one of them has disbelieved, Allah does not accept and (good) died from a believer if he intends to inflict harm to his bother.
These previous quotations refer to abuse among believers, an attitude they should fight against themselves so as not to resort to it, lest they will bring Allah’s wrath.
As for the abuse that results from the differences in sect or affiliation, we find that Imam Ali has laid the rules on how to deal with this problem. When he was fought and denied his right as well as the opportunity to implement his reformist and guiding project, Hearing his people abusing the people of Sham (those who took part in the war against him lead by Mua’wiah, he stood up and addressed them saying: I dislike you starting to abuse them, but if you describe their deeds and recount their situations that would be a better mode of speaking and a more convincing way of arguing. Instead of abusing them you should say, “O’ Allah! save our blood and their blood, produce reconciliation between us and them, and lead them out of their misguidance so that he who is ignorant of the truth may know it, and he who inclines towards rebellion and revolt may turn away from it.”
The Imam refuses to accept the hegemony of a state of hatred against Muslims even if they were of an indifferent sect or political line. He also refuses to express this difference in a negative way. But rather asks the Muslims to return to God asking Him to save the Muslim blood and reconcile them.
The basis that governs internal Muslim relations is love and unity. This is what the Imam practiced, since he lived with God and for God and never for himself.
As for the third kind, that has to do with the relations of Muslims with unbelievers, God says: And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah out of ignorance. Thus have We made fair seeming to every people their deeds; then to their Lord shall be their return, so He will inform them of what they did, (6:108) since every group feels that it is right. Therefore we have to avoid using negative means that incites negative reactions that target our sacred beliefs.
This is what Islamic ethics believes in and this is what we want to follow Islam and the teachings of the Messenger(p.) who said that: I was sent to perfect sublime morals.