Curse whoever Curses you

 

178632 - The Prophet, may Allah’s prayers and peace be upon him, sent a military expedition and said to them, “If you find Hubbar bin Al-Aswad, put him between two bundles and burn him.” The military expedition did not find him, but Islam did find him, so he migrated to Madinah. He was a man who cursed. It was said to the Prophet, may Allah’s prayers and peace be upon him, “Hubbar curses but does not curse.” So he went to him and stood up to him and said to him, “Curse whoever curses you.” So they stopped him.
Narrator: - - Summary of the degree: Mursal, and there is a mistake in his saying, “He migrated to Madinah.” - Narrator: Ibn Hajar Al-Asqalani - Source: Al-Isabah - Page or number: 3/597

Source:
http://www.dorar.net/mhadith.asp

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Perhaps this is due to the ignorance of the Christian.. The hadith is weak.. It

was narrated from the Prophet, may God bless him and grant him peace, that he said: If one of you curses his brother, then he should not curse his clan, nor his father, nor his mother, but let him say if he knows that: You are stingy, and you are a coward, and you are a liar. If he knows that from him, then

he will work day and night for Ibn al-Sunni, hadith no. 329, mursal. At

-Tabarani narrated in al-Mu’jam al-Kabir, no. 6885, from the hadith of Samurah, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, forbade us from cursing, and he said: “If one of you must curse his companion, then he should not slander him, nor curse his parents, nor curse his people, but if he knows that…” He knows that, so let him say: You are stingy, or let him say: You are a coward, or let him say: You are a liar, or let him say: You are mean.

In Kanz al-Ummal, No. 8133,

Ibn Shaheen said in “Al-Targhīb fi Fadā’il al-A’māl wa Thawāb Dhāl”

on the authority of Anas ibn Malik, who said: “We used to boast about our deeds during the time of the Messenger of God, may God bless him and grant him peace. Some of us would say to one another: ‘I have fought more than you, I have given more charity than you, I have performed Hajj more than you, and I have mentioned more than you.’ The most extreme insults the companions of Muhammad, may God bless him and grant him peace, would use among themselves were three words, without mentioning fathers and mothers. Rather, a man would say to his brother: ‘You are too cowardly to fight the enemy, you are too stingy with money to spend it, you are too lazy to mention God when you hear Him.’ This was the insult of the companions of the Messenger of God,

may God bless him and grant him peace. ” So glory be to Godand praise be to God, Lord of the Worlds.

If we go back to the source and use the formation, we will find the following:

Al-Zubayr mentioned that when Hubbar ibn al-Aswad converted to Islam and accompanied the Messenger of God, may God bless him and grant him peace, the Muslims used to curse him for what he had done until he complained about that to the Messenger of God, may God bless him and grant him peace, and he said, “Curse whoever curses you, O Hubbar .”

Note the diacritical mark with damma.

If we go back to the Lisan al-Arab dictionary, in the chapter on the letter seen, we will find that

Shame: disgrace. It is said: This matter has become a disgrace upon them, with the dammah , meaning a disgrace with which they are insulted.

That is, what is meant by this statement is that Hubbar was complaining to the Messenger  that the Muslims were taunting him about what happened to Zainab... So the Messenger said to him (reproach whoever reproaches you)... But the Arabic language only uses the eloquence of language, and eloquence may be stupidity for those who are ignorant of the language they speak from the people of the cross, so they say in the Arabic language (insult whoever sabka) meaning (reproach whoever reproaches you).

This hadith reveals the tolerance of the Messenger of God  .

But let us see their savage Jesus ordering killing and slaughtering virgins and killing and crucifying seven innocent people who had no guilt.

(1)

Jesus the vampire
is a savage devil.

Excuse me guys, every time I read the Bible I am amazed at the events that can only be attributed to a vampire, a war criminal, a butcher, a savage terrorist, a devil, Dracula... no god is worshipped.

Come and look at this vow that one of the judges made to the Lord (Jesus) and see what the Lord (Jesus) did and see the Lord (Jesus) accepting this vow.

By God, I have never seen such savagery before and will never see again.

I will shorten the story so that it is easy for everyone.

The owner of the story is "Jephthah", the son of a harlot and he is from the tribe of Judah... that is, from the lineage of the Lord (Jesus).

The Book of Judges

Judges 11:30
And "Jephthah" made a vow to the Lord! And Jephthah came to his house, and behold, his daughter came out to meet him. And when Jephthah saw her, he rent his clothes. And when his daughter knew of the vow, she said to him, Let me alone two months, that I may bewail my virginity. And at the end of two months she returned to her father, and he did with her the vow which he had vowed, for she had known no man. And it became a custom in Israel.

Where is the mercy?

The Lord (Jesus) was not satisfied with this brutality, but made it a habit in Israel, and everyone who wanted to get closer to the Lord (Jesus) slaughtered his daughter.

By God, it is a sad thing.

Where is the human mind that accepts this crime, brutality, and shedding of human blood for a God, and how does God allow such a crime to be accepted? Where is mercy? And how did the Lord (Jesus) allow such a vow to be accepted? Why did the Lord (Jesus) not stop this brutality? Didn't the Lord send his angel to Gideon before?! So why didn't the Lord send his angel to "Jephthah"?

Judges 6:12
And the angel of the Lord appeared to him and said to him, "The Lord is with you, O mighty man of valor."

This is the greatest evidence of the brutality of Jesus, who they claim is the God of love, by accepting such filthy vows to slaughter virgins for him. He is no different from the gods of the Pharaohs who used to vow the most beautiful virgins to them during the Nile festivals.

There is no power or strength except with God.

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(2)

A crime like no other.

Look at the offerings made to the Lord
(represented by Jesus)
in response to the rain falling.

2 Samuel 21:1
And there was a famine in the days of David three years, year by year. And David sought the face of the LORD. And the LORD said, It is for Saul's sake, and for the bloody house, because he had slain the Gibeonites. David said to the Gibeonites, What shall I do to you? and with what shall I make atonement, that you may bless the inheritance of the LORD? They said, Let us give you seven men of his sons, and we will hang them to the LORD in Gibeah of Saul, the chosen of the LORD. And the king said, I will give it. So David took the two sons of Saul and the five sons of Saul's daughter, and delivered them into the hand of the Gibeonites, and they hanged them on the mountain before the LORD. And the seven fell together and were killed, and water poured down on them from heaven. After that the LORD answered for the land.

These are the offerings of the prayer for rain in the law of the LORD (represented by Jesus) according to the Christian faith.

Notice what the law says:

“ The fathers shall not be put to death for the children, nor shall the children be put to death for the fathers; every man shall be put to death for his own sin ”
(Deuteronomy 24:16).

Where is mercy , where is love , where is justice , where is the application of the law?


People’s lives are a plaything in the hands of Jesus the Love .

Meanings of Hadith Words

Mutawatir : is what was narrated by a large number of people who would normally not collude to lie.

Mutawatir verbally : is what the narrators agreed on its wording and meaning.

Mutawatir semantically : is what the narrators agreed on a general meaning and each hadith has its own wording.

Ahad : is what does not meet the conditions of Mutawatir.

Mashhoor : is what was narrated by three or more from each level and did not reach the level of Mutawatir.

Aziz : is what its narrators are not less than two in any level of the chain of transmission.

Gharib : is what was narrated by only one narrator in any level of the chain of transmission.

Sahih in itself : is what its chain of transmission is connected by the transmission of a trustworthy and reliable person from his like to its end without any anomaly or defect.

Sahih for other reasons : is good in itself if it was narrated by another path similar to it or stronger than it.

Hassan in itself : is what its chain of transmission is connected by the transmission of a trustworthy and reliable person whose accuracy is weak from his like to its end without any anomaly or defect.

Al-Hasan li-Ghayrihi : is the weak hadith that has multiple chains of transmission and the reason for its weakness is not the immorality or lying of the narrator.

Al-Da’if : is that which does not meet the description of Sahih or Hasan due to the absence of one of its conditions.

Al- Ahad hadith surrounded by circumstantial evidence : is the hadith that is surrounded and accompanied by matters in addition to what is required of the acceptable one in terms of conditions (such as being connected by the Imams of the Hadith preservers or what the two Sheikhs included in their Sahihs that did not reach the level of Tawatur).

Al-Muhkam : is the acceptable hadith that is free from opposition from its like.

Al-Mukhtalif : is the acceptable hadith that is opposed by its like, with the possibility of combining them.

Al-Nasikh hadith : is the hadith that removes a ruling that was mentioned in a previous hadith.

Al-Mansukh hadith : is the hadith that contains a ruling that is abrogated by another hadith.

Al-Mardhud hadith : is the hadith that the truthfulness of the one who reported it is not likely.

Al -Mu’allaq : is the hadith that has one or more narrators omitted from its chain of transmission.

Al-Mursur

: is the hadith that has two or more narrators omitted from its chain of transmission in succession.

Munqati' : is the one whose chain of transmission is not connected in any way, whether it is interrupted.

Mu'ann : is when the narrator says so-and-so on the authority of so-and-so. It is connected under certain conditions: First, the Mu'ann should not be a mudallis, and second, it should not be impossible for the two narrators to have met, so-and-so on the authority of so-and-so. Al-Bukhari added another condition, which is the proof of the meeting between the two narrators.

Mu'ann : is the narrator saying, so-and-so told us that so-and-so said. Its ruling is the same as the Mu'ann.

Tadlis : is concealing a defect in the chain of transmission and improving its appearance.

Tadlis al-Isnad : is when the narrator narrates on the authority of someone from whom he heard something that he did not hear from him without mentioning that he heard it from him.

Tadlis al-Taswee': is when the narrator narrates on the authority of his sheikh, then omitting a weak narrator between two trustworthy narrators, one of whom met the other.

Tadlis al-Shuyukh : is when the narrator narrates a hadith on the authority of a sheikh that he heard from him, then names the sheikh or gives him a nickname or attributes him or describes him with a description that he is not known by so that he is not known.

The hidden transmitter : is to narrate from someone he met or was a contemporary of, something he did not hear from him, in a wording that suggests he heard it.

The subject: It is the fabricated lie attributed to the Messenger of Allah (peace be upon him) and it has a lying narrator in its chain of transmission.

Al-Matruk : It is the hadith in its chain of transmission a narrator accused of lying.

Al-Munkar : It is the hadith in its chain of transmission a narrator who made a gross mistake or was often negligent or was clearly immoral.

Al-Ma'ruf : It is what was narrated by a trustworthy person in contradiction to what was narrated by a weak person.

Al-Mu'allal : It is the hadith in which a defect was discovered that casts doubt on its authenticity, although it appears to be free of it.

Al-Shaadh : It is what was narrated by a trustworthy person in contradiction to someone more trustworthy than him.

Al-Mudraj : It is what changed the context of its chain of transmission or inserted into its text something that is not from it without separation. Al

-Maqlub : It is replacing one word with another in the chain of transmission of the hadith or its text by advancing or delaying it and the like. Al

-Muttarib : It is what was narrated in different ways that are equal in strength.

Al-Mushaf : It is changing a word in the hadith to something other than what was narrated by the trustworthy people in wording or meaning.

Al-Mumbham : It is the hadith in which there is a narrator whose name was not stated.