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الفتح الربانی
Fath al-Rabbani
كتاب المدح والدمBook of Praise and Blame
بَابُ مَا جَاءَ فِي النَّهْي عَنِ اللَّعْنِ وَالتَّرْهِيْبِ مِنْهُChapter: What has been reported regarding the prohibition of cursing and warning against it
Hadith 10093
اُردوEn
عَنْ سَمُرَةَ بْنِ جُنْدُبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ((لَا تَلَاعَنُوا بِلَعْنَةِ اللَّهِ وَلَا بِغَضَبِهِ وَلَا بِالنَّارِ))
It is narrated from Sayyiduna Samurah bin Jundub (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Do not curse one another with Allah’s curse, His wrath, and the Fire.
Brief Explanation
Benefits: … By "curse" (la'nat) is meant Allah Ta'ala's rejection, His punishment, being distanced from Allah Ta'ala's goodness and mercy, and supplicating for His wrath and anger.
It is strictly prohibited to invoke Allah Ta'ala's curse, His wrath, or supplicate for Hellfire upon any specific individual—especially a believer—or any particular thing, because such a supplication means being distanced from Allah Ta'ala's mercy, while it is also possible that a disbeliever may become Muslim and thus become deserving of Allah Ta'ala's mercy. Most people, whether in jest or seriousness, do not refrain from calling their fellow Muslim brothers with vile titles such as "accursed" (la'nati), whereas Sayyiduna Thabit bin Dhahhak radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: "Cursing a believer is like killing him." (Bukhari, Muslim) … To curse a believer is equivalent to killing him. If a person does not refrain from uttering such words, then there is a danger that he himself may become accursed, as Sayyiduna Abu Darda radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, when a servant curses something, the curse ascends to the heavens, but the gates of the heavens are closed to it. Then it descends to the earth, but its gates are also closed to it. Then it turns to the right and to the left, and when it finds no way, it returns to the one who was cursed. If that person is deserving of it, it falls upon him; otherwise, it returns to the one who uttered it." (Abu Dawud: 4905) … When a servant curses something, the curse ascends towards the sky, but the gates of the sky are closed to it. Then it descends towards the earth, but its gates are also closed to it. Then it turns to the right and to the left, and when it finds no passage, it returns to the one who was cursed. If that thing is deserving of the curse (then it falls upon it), otherwise, the curse returns to the one who uttered it. (And thus, the one who curses becomes deserving of his own curse.)
However, it should be kept in mind that without specifying individuals, it is permissible to supplicate for Allah's curse against disbelievers, transgressors, and evildoers, and against those whose being inhabitants of Hell has become clear. For example, it is established from the Prophet sallallahu alayhi wa sallam to supplicate for the curse upon the thief, those who curse their parents, those who slaughter in the name of other than Allah, image-makers, those who consume usury, women who imitate men, and men who imitate women.
In summary, it is not permissible to curse anyone by name, even if he appears to be an oppressor, a liar, one who severs ties of kinship, or a murderer, because it is possible that the person being cursed for his oppression, lying, or any other sin may have repented from his sin or will do so in the future, and thus, in the sight of Allah Ta'ala, he will no longer be an oppressor or a liar. It is also possible that Allah Ta'ala may forgive that sin without repentance. Therefore, it is not permissible to curse any sinful Muslim, no matter how great a sinner he may be, either during his life or after his death. It is only permissible to say: "Curse be upon the liars," "Curse be upon the oppressors," "Curse be upon Abu Jahl," "Curse be upon the hypocrites and disbelievers," because in this manner, only those are included who, before and after death, are deemed liars and oppressors in the sight of Allah Ta'ala.
It is strictly prohibited to invoke Allah Ta'ala's curse, His wrath, or supplicate for Hellfire upon any specific individual—especially a believer—or any particular thing, because such a supplication means being distanced from Allah Ta'ala's mercy, while it is also possible that a disbeliever may become Muslim and thus become deserving of Allah Ta'ala's mercy. Most people, whether in jest or seriousness, do not refrain from calling their fellow Muslim brothers with vile titles such as "accursed" (la'nati), whereas Sayyiduna Thabit bin Dhahhak radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: "Cursing a believer is like killing him." (Bukhari, Muslim) … To curse a believer is equivalent to killing him. If a person does not refrain from uttering such words, then there is a danger that he himself may become accursed, as Sayyiduna Abu Darda radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, when a servant curses something, the curse ascends to the heavens, but the gates of the heavens are closed to it. Then it descends to the earth, but its gates are also closed to it. Then it turns to the right and to the left, and when it finds no way, it returns to the one who was cursed. If that person is deserving of it, it falls upon him; otherwise, it returns to the one who uttered it." (Abu Dawud: 4905) … When a servant curses something, the curse ascends towards the sky, but the gates of the sky are closed to it. Then it descends towards the earth, but its gates are also closed to it. Then it turns to the right and to the left, and when it finds no passage, it returns to the one who was cursed. If that thing is deserving of the curse (then it falls upon it), otherwise, the curse returns to the one who uttered it. (And thus, the one who curses becomes deserving of his own curse.)
However, it should be kept in mind that without specifying individuals, it is permissible to supplicate for Allah's curse against disbelievers, transgressors, and evildoers, and against those whose being inhabitants of Hell has become clear. For example, it is established from the Prophet sallallahu alayhi wa sallam to supplicate for the curse upon the thief, those who curse their parents, those who slaughter in the name of other than Allah, image-makers, those who consume usury, women who imitate men, and men who imitate women.
In summary, it is not permissible to curse anyone by name, even if he appears to be an oppressor, a liar, one who severs ties of kinship, or a murderer, because it is possible that the person being cursed for his oppression, lying, or any other sin may have repented from his sin or will do so in the future, and thus, in the sight of Allah Ta'ala, he will no longer be an oppressor or a liar. It is also possible that Allah Ta'ala may forgive that sin without repentance. Therefore, it is not permissible to curse any sinful Muslim, no matter how great a sinner he may be, either during his life or after his death. It is only permissible to say: "Curse be upon the liars," "Curse be upon the oppressors," "Curse be upon Abu Jahl," "Curse be upon the hypocrites and disbelievers," because in this manner, only those are included who, before and after death, are deemed liars and oppressors in the sight of Allah Ta'ala.
