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مسند اسحاق بن راهويه
Musnad Ishaq
كتاب البر و الصلةBook of Righteousness and Maintaining Ties
Prohibition of cursing
Hadith 811
اُردوEn
أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، نا مَعْمَرٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، كَانَ رُبَّمَا بَعَثَ إِلَى أُمِّ الدَّرْدَاءِ، فَتَكُونُ عِنْدَهُ، قَالَتْ: فَدَعَا خَادِمًا لَهُ، فَأَبْطَأَ، فَلَعَنَهُ، فَقَالَتْ أُمُّ الدَّرْدَاءِ: لَا تَلْعَنْهُ، فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((اللَّعَّانُونَ لَا يَكُونُونَ شُفَعَاءَ وَلَا شُهَدَاءَ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ)).
It is narrated from Zaid bin Aslam that Abdul Malik bin Marwan sent a message to Sayyida Umm Darda’ (may Allah be pleased with her) so that she would come to him. She called her servant, but he delayed in coming, so she cursed him. Then Sayyida Umm Darda’ (may Allah be pleased with her) said: Do not curse him, because the Messenger of Allah (peace and blessings be upon him) said: “Those who curse excessively will neither be able to intercede nor bear witness before Allah on the Day of Resurrection.”
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
From the aforementioned hadith, it is understood that cursing (la’nat) is a very grave crime. Due to this, a person is deprived of a great good, namely that Allah, the Possessor of Majesty, has granted the Ummah of Muhammad this honor that it will bear witness over other communities and will intercede for one another. As Allah the Exalted says: ﴿وَ كَذٰلِكَ جَعَلْنٰكُمْ اُمَّةً وَّسَطًا لِّتَكُوْنُوْا شُهَدَآءَ عَلَي النَّاسِ وَ يَكُوْنَ الرَّسُوْلُ عَلَيْكُمْ شَهِيدًا﴾ () ... “And thus We have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” However, this honor will not be granted to those who curse others. In one hadith it is stated: ((لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ)) (Sunan al-Tirmidhi, no. 1977; Silsilah al-Sahihah, no. 320) ... “A believer is not one who reviles much nor one who curses much.”
The meaning of the hadith is by no means that one who curses excessively is a disbeliever. In reality, it is a rebuke and criticism of the disbelievers, that it is not the believer, but rather the disbeliever who is given to cursing and reviling. It is permissible to curse the disbelievers, the wrongdoers, and those who commit major sins. As Allah the Exalted says: ﴿فَلَعْنَةُ اللّٰهِ عَلَي الْكَافِرِيْنَ﴾ () ... “So the curse of Allah is upon the disbelievers.” And: ﴿اَلَا لَعْنَةُ اللّٰهِ عَلَي الظّٰلِمِيْنَ﴾ () ... “Behold! The curse of Allah is upon the wrongdoers.”
The Messenger of Allah (sallallahu alayhi wa sallam) said: ((لَعَنَ اللّٰهُ الْخَمْرَ وَشَارِبَهَا وَسَاقِيهَا)) ... “Allah has cursed wine, its drinker, and the one who serves it.”
And in Sahih al-Bukhari it is stated: ((لَعَنَ اللّٰهُ السَّارِقَ يَسْرِقُ الْبَيْضَةَ فَتُقْطَعُ يَدُهُ وَيَسْرِقُ الْحَبْلَ فَتُقْطَعُ يَدُهُ)) ... “Allah has cursed the thief: he steals an egg and his hand is cut off, and he steals a rope and his hand is cut off.” (Sahih al-Bukhari, no. 6783)
It is thus understood that cursing is permissible upon those evil traits for which cursing has been legislated, but it is not permissible to curse someone who is not deserving of it.
From the aforementioned hadith, it is understood that cursing (la’nat) is a very grave crime. Due to this, a person is deprived of a great good, namely that Allah, the Possessor of Majesty, has granted the Ummah of Muhammad this honor that it will bear witness over other communities and will intercede for one another. As Allah the Exalted says: ﴿وَ كَذٰلِكَ جَعَلْنٰكُمْ اُمَّةً وَّسَطًا لِّتَكُوْنُوْا شُهَدَآءَ عَلَي النَّاسِ وَ يَكُوْنَ الرَّسُوْلُ عَلَيْكُمْ شَهِيدًا﴾ () ... “And thus We have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” However, this honor will not be granted to those who curse others. In one hadith it is stated: ((لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ)) (Sunan al-Tirmidhi, no. 1977; Silsilah al-Sahihah, no. 320) ... “A believer is not one who reviles much nor one who curses much.”
The meaning of the hadith is by no means that one who curses excessively is a disbeliever. In reality, it is a rebuke and criticism of the disbelievers, that it is not the believer, but rather the disbeliever who is given to cursing and reviling. It is permissible to curse the disbelievers, the wrongdoers, and those who commit major sins. As Allah the Exalted says: ﴿فَلَعْنَةُ اللّٰهِ عَلَي الْكَافِرِيْنَ﴾ () ... “So the curse of Allah is upon the disbelievers.” And: ﴿اَلَا لَعْنَةُ اللّٰهِ عَلَي الظّٰلِمِيْنَ﴾ () ... “Behold! The curse of Allah is upon the wrongdoers.”
The Messenger of Allah (sallallahu alayhi wa sallam) said: ((لَعَنَ اللّٰهُ الْخَمْرَ وَشَارِبَهَا وَسَاقِيهَا)) ... “Allah has cursed wine, its drinker, and the one who serves it.”
And in Sahih al-Bukhari it is stated: ((لَعَنَ اللّٰهُ السَّارِقَ يَسْرِقُ الْبَيْضَةَ فَتُقْطَعُ يَدُهُ وَيَسْرِقُ الْحَبْلَ فَتُقْطَعُ يَدُهُ)) ... “Allah has cursed the thief: he steals an egg and his hand is cut off, and he steals a rope and his hand is cut off.” (Sahih al-Bukhari, no. 6783)
It is thus understood that cursing is permissible upon those evil traits for which cursing has been legislated, but it is not permissible to curse someone who is not deserving of it.
Source: Musnad Ishaq bin Rahwayh, Page: 811
