Attributing Modern Mental Health Issues to the Sahabah radiyallahu ‘anhum”

Question:  

Assalamu Alaykum wa Rahmatullah wa Barakatuhu

Of recent, there is a new trend of attributing modern mental issues to the blessed Ṣaḥābah radiyallahu ‘anhum from the Jumu’ah platform and other public daises. This is highly disturbing and grossly disrespectful. In fact, it can easily be counted as insolence towards the blessed Ṣaḥābah radiyallahu ‘anhum – who are much higher and free from all this lowly filth. For example, the second greatest luminary of the Ummah after Sayyidunā Abū Bakr radiyallahu ‘anhu, Sayyidunā ‘Umar radiyallahu ‘anhu was targeted as having narcissistic traits. This is a rotten lie against this blessed Ṣaḥābī, the father-in-law of Rasūlullāh sallallahu ‘alayhi wa sallam. According to Britannica, Narcissism was first identified as a mental disorder in 1898. Hence, the ascription of Narcissism to Sayyidunā ‘Umar radiyallahu ‘anhu is nothing but a figment of imagination, because it was not even identified in his time, but many centuries later. What makes matter even worse is when we look into the naming of this disorder. The disorder is named for the mythological figure Narcissus, who fell in love with his own reflection. Is this what orators are ascribing to the Blessed Ṣaḥābah radiyallahu ‘anhum? After seeing hardly any response from the Muslim community, modernist orators have become more bold in ascribing other modern mental health issues to other Ṣaḥābah radiyallahu ‘anhum. We seek the protection of Allāh Ta’ala from blasphemy. Anxiety and depression, grief and OCD (obsessive compulsive disorder) have been mixed up, jumbled up, and confused and then all attributed to the blessed Ṣaḥābah radiyallahu ‘anhum in a recent Jumu’ah talk. To Allāh alone is our complaint. The incident covered in the talk involved the blessed Ṣaḥābī, Sayyidunā Abū Umāmah radiyallahu ‘anhu, who was troubled by debt. He was anxious and came to the Masjid. Rasūlullāh sallallahu ‘alayhi wa sallam comforted him and told him to recite a du’ā to help him overcome his distressed condition. Now, many people face difficulties and troubles in life, just like the Ṣaḥābah radiyallahu ‘anhum did – but to ascribe depression and OCD to the Ṣaḥābah is taking it way too far.

This modern trend of mental health issues being discussed by Ulama from the Jumu’ah platform is in imitation of western orators like Yasmin Mogahed and Qasim Rafique who have online courses on mental health issues, with an Islamic flavour. They took much of their material from a non-Muslim, Tony Robbins, a motivational speaker in USA.

Questions:
1. What is the shar’i ruling on this alim who attributes modern mental issues to the Sahabah radiyallahu ‘anhum?
2. Can such an alim lead people in Salaah, speak on Aqeedah issues in public, or be part of a Masjid committee?
3. What advice can be offered to the Muslim community regarding all these modern trends that place the imaan of a person in danger?
4. In highlighting and informing about the serious issue described above, can a person be described as controversial?
5. What is the responsibility of the Ulama and Muslim community regarding a matter like this, where speakers promote heresy from the Jumu’ah platform?
Jazakallah u Khayran

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-Salāmu ‘Alaykum Wa-Rahmatullāhi Wa-Barakātuh.

Respected brother in Islam,

At the outset, one must understand that the knowledge of Deen is transmitted heart to heart and the Ulama have emphasized the importance of relying on reliable sources. Therefore, one should exercise caution in selecting sources for religious knowledge. It is advisable to rely on reputable scholars and esteemed community leaders.

The great scholar Ibn Sireen (Rahimahullah) said,

‌إن ‌هذا ‌العلم ‌دين فانظروا عمن تأخذون دينكم

 “Verily, this knowledge is part of one’s faith, so carefully consider from whom you acquire your religious teachings.”

(Saheeh Muslim – 1/14)

Raising the issue of attributing modern psychological conditions to the Sahabah (Radiyallaho Anhom) is essential to maintain the purity and respect of Islamic teachings. The Sahabah (Radiyallaho Anhom) are exemplars of piety, strength, and faith, and applying modern psychological labels to them can be inappropriate and disrespectful due to the lack of contextual understanding.

To use incidents of the Sahabah in a manner that is against the rank and integrity of any Sahabi is erroneous. Every Sahabi was chosen by Allah Ta’ala to be in the blessed company of our beloved Nabi Mohammad (Sallalahu Alayhi Wasallam). To use incidents involving them in a way that cast any form of dislike is unacceptable. The honoured Sahabah dedicated their lives to the service of Islam and played a crucial role in preserving and spreading the teaching of our beloved Nabi Mohammad (Sallalahu Alayhi Wasallam). Their actions and decisions were guided by their profound faith and devotion. Therefore, it is essential to approach their stories with the utmost respect and reverence.

Therefore, an Alim who makes such claims might be seen as not fully grasping the respect and Adab required when speaking about the Sahabah (Radiyallaho Anhom). This doesn’t necessarily mean they should be removed from roles such as leading Salah or being part of a Masjid committee. However, the community has a duty to address these concerns directly with the Alim, seek further clarification and request him to desist from making statements that are doubtful or cause doubt on the integrity of the Sahabah. Should these statements persist, the community may reconsider this Alim to be their religious leader.

Hence, the Muslim community must be observant against modern trends that could dilute their Imaan. While it is crucial to address mental health issues, this should be done with respect and alignment with Islamic teachings. It is important to rely on authentic sources and avoid those who mix contemporary psychological theories with the revered history of Islam inappropriately.

The Ulama and the broader Muslim community have a responsibility to ensure that Islamic teachings are conveyed accurately and respectfully. Any instances of heresy or incorrect teaching, especially from influential platforms like the Jumu’ah Khutbah, should be corrected through proper guidance and counseling. Persistent promoters of such inaccuracies may need to be restricted from holding influential roles within the community.

To conclude, it is noteworthy that misrepresenting and misinterpreting their experiences not only undermines their legacy but also disrespects the sacred history of Islam. It is our duty to honor their contribution and remember their sacrifices with the respect they deserve. In shaa Allah, using authentic Du’as for anxiety from the Quran and Sunnah is the best way to support those in need, ensuring that the true essence of our Deen remains intact and honoured. [i]

And Allah Ta’ala Knows Best.

Checked and approved by,

Mufti Mohammad Zakaria Desai.
_____________________________

[i] العقيدة الطحاوية – المكتب الإسلامي – بيروت (الرقم:96)

وَمَنْ أَحْسَنَ الْقَوْلَ فِي أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ وَأَزْوَاجِهِ الطَّاهِرَاتِ مِنْ كُلِّ دَنَسٍ وَذُرِّيَّاتِهِ الْمُقَدَّسِينَ مِنْ كُلِّ رِجْسٍ فَقَدَ بَرِئَ مِنَ النِّفَاقِ

رسالة إلى أهل الثغر – عمادة البحث العلمي بالجامعة الإسلامية، المدينة المنورة، المملكة العربية السعودية (ص60)

الإجماع الثامن والأربعون والتاسع والأربعون: أوجب الكف عن ذكر ‌الصحابة بسوء، وذكر أنهم من خيار الناس، وينبغي أن تنشر محاسنهم وأن تحمل أفعالهم على أفضل المخارج مؤكداً فضلهم على من بعدهم بشهادة القرآن والسنة.

الإبانة عن أصول الديانة – دار الأنصار – القاهرة (ص260)

وكل ‌الصحابة أئمة مأمونون غير متهمين في الدين، وقد أثنى الله ورسوله على جميعهم، وتعبدنا بتوقيرهم وتعظيمهم وموالاتهم، والتبري من كل من ينقص أحدا منهم رضي الله عنهم أجمعين.

الصواعق المحرقة على أهل الرفض والضلال والزندقة – مؤسسة الرسالة – لبنان (2/608)

وَقد قَالَ إِمَام عصره أَبُو زرْعَة الرَّازِيّ من أجل شُيُوخ مُسلم ‌إِذا ‌رَأَيْت ‌الرجل ‌ينتقص ‌أحدا ‌من ‌أَصْحَاب ‌رَسُول ‌الله ‌صلى ‌الله ‌عَلَيْهِ ‌وَسلم ‌فَاعْلَم ‌أَنه ‌زنديق وَذَلِكَ أَن الرَّسُول صلى الله عَلَيْهِ وَسلم حق وَالْقُرْآن حق وَمَا جَاءَ بِهِ حق وَإِنَّمَا أدّى إِلَيْنَا ذَلِك كُله الصَّحَابَة فَمن جرحهم إِنَّمَا أَرَادَ إبِْطَال الْكتاب وَالسّنة فَيكون الْجرْح بِهِ ألصق وَالْحكم عَلَيْهِ بالزندقة والضلالة وَالْكذب وَالْفساد هُوَ الأقوم الأحق

الإعتقاد الخالص من الشك والإنتقاد – وزارة الأوقاف والشؤون الإسلامية، قطر (ص289)

قال مالك رحمه الله (من انتقص أحداً من أصحاب النبي – صلى الله عليه وسلم – فليس له [في] هذا الفيء حقٌّ، قد قسّم الله الفيء في ثلاثة أصنافٍ، فقال تعالى: {لِلْفُقَرَاءِ الْمُهَاجِرِينَ} [الحشر: ٨] الآية، ثم قال: {وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ} [الحشر: ٩] الآية، ثم قال: {وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ} [الحشر: ١٠] الآية، فمن تنقَّصهم فلا حقَّ له في فيء المسلمين).

صب العذاب على من سب الأصحاب – أضواء السلف (394-395)

قال العلامة الثاني سعد الدين التفتازاني في شرح المقاصد ما نصه: (ويجب تعظيم الصحابة والكف عن مطاعنهم، وحمل ما يوجب بظاهره الطعن فيهم على محامل وتأويلات، سيما المهاجرين والأنصار، وأهل بيعة الرضوان، ومن شهد بدرا وأحدا والحديبية، فقد انعقد على علو شأنهم الإجماع، وشهدت بذلك الآيات الصراح والأخبار الصحاح، وتفاصيلها في كتب الحديث والسير والمناقب. وكف اللسان عن الطعن فيهم، حيث قال عليه الصلاة والسلام: ( «أكرموا أصحابي فإنهم خياركم» ) وقال: ( «لا تسبوا أصحابي، فلو أن أحدكم أنفق مثل»

«أحد ذهبا ما بلغ مد أحدهم ولا نصيفه» ) .

العقيدة الطحاوية – المكتب الإسلامي – بيروت (الرقم:93)

وَنُحِبُّ أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ وَلَا نُفَرِّطُ فِي حُبِّ أَحَدٍ مِنْهُمْ وَلَا نَتَبَرَّأُ مِنْ أَحَدٍ مِنْهُمْ  وَنُبْغِضُ مَنْ يُبْغِضُهُمْ وَبِغَيْرِ الْخَيْرِ يَذْكُرُهُمْ وَلَا نَذْكُرُهُمْ إِلَّا بِخَيْرٍ وَحُبُّهُمْ دِينٌ وَإِيمَانٌ وَإِحْسَانٌ وَبُغْضُهُمْ كُفْرٌ وَنِفَاقٌ وطغيان

الإصابة في تمييز الصحابة – دار الكتب العلمية – بيروت (1/16)

‌‌حكمة اللَّه في اختيار الصّحابة الواقع أنّ العقل المجرّد من الهوى والتعصّب، يحيل على اللَّه في حكمته ورحمته، أن يختار لحمل شريعته الختاميّة أمة مغموزة أو طائفة ملموزة تعالى اللَّه عن ذلك علوّا كبيرا، ومن هنا كان توثيق هذه الطّبقة الكريمة طبقة الصّحابة، يعتبر دفاعا عن الكتاب والسّنّة وأصول الإسلام من ناحية، ويعتبر إنصافا أدبيّا لمن يستحقونه من ناحية ثانية، ويعتبر تقديرا لحكمة اللَّه البالغة في اختيارهم لهذه المهمّة العظمى من ناحية ثالثة، كما أن توهينهم والنيل منهم يعدّ غمزا في هذا الاختيار الحكيم، ولمزا في ذلك الاصطفاء والتّكريم فوق ما فيه من هدم الكتاب والسنّة والدّين. على أن المتصفّح لتاريخ الأمّة العربية وطبائعها ومميزاتها يرى من سلامة عنصرها وصفاء جوهرها، وسمو مميزاتها، ما يجعله يحكم مطمئنّا بأنّها صارت خير أمّة أخرجت للنّاس بعد أن صهرها الإسلام، وطهرها القرآن ونفى خبثها سيّد الأنام، عليه الصّلاة والسّلام. ولكن الإسلام قد ابتلي حديثا بمثل أو بأشدّ ممّا ابتلي به قديما، فانطلقت ألسنة في هذا العصر ترجف في كتاب اللَّه بغير علم، وتخوض في السّنة بغير دليل، وتطعن في الصّحابة دون استحياء، وتنال من حفظة الشريعة بلا حجّة، وتتهمهم تارة بسوء الحفظ، وأخرى بالتزيد وعدم التثبت، وقد زوّدناك، وسلّحناك، فانزل في الميدان ولا تخش عداك. يا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدامَكُمْ. نصرنا اللَّه بنصرة الإسلام، وثبت منا الأقدام والحمد للَّه في البدء والختام.