Tirmidhi

Explanation:
1:
In this hadith, the virtues of a believer are described: a complete believer neither considers anyone insignificant or humiliated, nor does he curse or reproach anyone, nor does he use abusive language towards anyone. Likewise, he is also free from blameworthy traits such as glibness, insolence, and indecency.

Takhrij:
«صحيح»
[ترمذي نے 1977],
[حاكم 1/12],
[ بيهقي 10/193]
Shaykh al-Albani has declared it authentic in al-Silsilah al-Sahihah [320].
This is a point worthy of study: how an unspecified criticism (jarh ghayr mufassar) is rejected and such criticism has no effect on the authenticity of the hadith. See Tuhfat al-Ashraf [7/104 ].

Benefits:
➊ Cursing and reviling a believer is forbidden:
«طعان» and «لعان» are forms of exaggeration, meaning one who excessively reviles, one who excessively curses.
The statement, “A believer is not one who excessively reviles or curses,” does not mean that a believer does these things to a lesser extent. Rather, the reality is that cursing a Muslim and reviling him is absolutely forbidden.
« وَلَا تَلْمِزُوا أَنفُسَكُمْ » [49-الحجرات:11]
“Do not defame one another.”
Thabit bin Dhahhak radi Allahu anhu narrated that the Messenger of Allah sallallahu alayhi wa sallam said... (the hadith is lengthy)... one of its phrases is:
«ومن لعن مومنا فهو كقتله» [صحيح بخاري 6048]
“Whoever curses a believer, it is as if he killed him.”
It is not even permissible to curse an animal in front of a believer. Once, a woman in the caravan of the Messenger of Allah sallallahu alayhi wa sallam cursed her she-camel... The Messenger of Allah sallallahu alayhi wa sallam heard it... He said: “Remove its load and saddle, for it has become accursed.” So its load was removed and the she-camel was left behind. [صحيح ابي داود : الجهاد/55] After such wise and powerful admonition from him, who would dare to curse animals?

➋ Why was the form of exaggeration used?
“A believer is not a curser or reviler.”
In reality, this is an allusion and rebuke to the disbelievers, that it is not the believer but the disbeliever who is a curser and reviler. Just as a person, while rebuking another, might say, “My father was not a thief of any repute.” This does not mean he was a minor thief, but rather he means to say, “Your father was such.” See, Allah the Exalted, while mentioning the disbelievers, has used these attributes in the form of exaggeration:
«وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ» [104-الهمزة:1]
“Woe to every backbiter, slanderer.” (to the end of the surah)
In Surah al-Qalam, among the evil traits of the disbelievers, He also counted:
«هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ» [68-القلم:11]
“Greatly given to slander, going about with calumnies.”

➌ Those upon whom it is permissible to invoke curses:
It is permissible to curse those whom Allah the Exalted or His Messenger sallallahu alayhi wa sallam has cursed. For example:
« فَلَعْنَةُ اللَّـهِ عَلَى الْكَافِرِينَ» [2-البقرة:89]
“So the curse of Allah is upon the disbelievers.”
And He said:
« أَلَا لَعْنَةُ اللَّـهِ عَلَى الظَّالِمِينَ» [11-هود:18]
“Behold! The curse of Allah is upon the wrongdoers.”
And the Messenger of Allah sallallahu alayhi wa sallam said:
«لعن الله الخمر وشاربها وساقيها» [صحيح ابوداود ، الاشربة 2 ]
“Allah has cursed wine and the one who drinks it and the one who serves it.”
And he said:
«لعن الله السارق يسرق البيضة فتقطع يده ويسرق الحبل فتقطع يده» [صحيح بخاري ، حدود 13]
“May Allah curse the thief: if he steals an egg, his hand is cut off; if he steals a rope, his hand is cut off (when the value of the egg or rope reaches a quarter of a dinar).”

➍ It is not permissible to curse a specific individual:
At this point, one should remember that a disbeliever who dies upon disbelief is undoubtedly accursed on the tongue of Allah, His Messengers, the angels, and others. However, in the case of a living person, if the word of curse is used, it should only be upon the act itself, for example: “May Allah curse the thief,” “May Allah curse the drinker of wine,” “May Allah curse the oppressor,” “May Allah curse the disbelievers.” But to specify a particular person and say, “May Allah curse so-and-so,” is not permissible, because if he is a Muslim, then despite committing a cursed act, he is not expelled from the faith. And for a Muslim brother, one should supplicate for him rather than invoke a curse, as a curse is a supplication for evil.

It is narrated from Umar bin al-Khattab radi Allahu anhu that in the time of the Prophet sallallahu alayhi wa sallam there was a man named Abdullah, whom people had nicknamed “Himar” (donkey), and he used to make the Messenger of Allah sallallahu alayhi wa sallam laugh, and the Messenger of Allah sallallahu alayhi wa sallam had him flogged for drinking wine. One day he was brought, and the Messenger of Allah sallallahu alayhi wa sallam ordered that he be flogged, and he was flogged. One of the people said: “O Allah, curse him! How often he is brought (for drinking wine)!” The Prophet sallallahu alayhi wa sallam said: “Do not curse him, for as far as I know, he loves Allah and His Messenger.” [بخاري : الحدود/ باب : 5 ]
See, although the Prophet sallallahu alayhi wa sallam cursed the drinker of wine, he forbade cursing Abdullah Himar radi Allahu anhu, because he was a Muslim and loved Allah and His Messenger.
Even if the one committing the cursed act is a disbeliever, still, one should not specify him by name and curse him, for it may be that Allah grants him guidance and enables him to repent sincerely.

It is narrated from Abdullah bin Umar radi Allahu anhuma that he heard the Messenger of Allah sallallahu alayhi wa sallam, when he would rise from bowing in the last rak‘ah of Fajr, saying:
«اللهم العن فلانا وفلانا»
“O Allah, curse so-and-so, so-and-so, and so-and-so.”
Then Allah the Exalted revealed this verse:
«لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ» [3-آل عمران:128]
“You have no part in the matter, whether He turns to them in mercy or punishes them, for they are wrongdoers.” See: [ بخاري حديث 4069-4070]
Salim bin Abdullah said that the Messenger of Allah sallallahu alayhi wa sallam used to supplicate against Safwan bin Umayyah, Suhayl bin Amr, and Harith bin Hisham, so this verse was revealed:
«لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ» [3-آل عمران:128]
These people had greatly harmed the Messenger of Allah sallallahu alayhi wa sallam and the Muslims. The Messenger of Allah sallallahu alayhi wa sallam invoked curses and supplicated against them by name, but Allah the Exalted forbade it and, by His will, granted them the ability to become Muslims, and all three of them accepted Islam.

Takhrij:
«أخرجه الترمذي، البر والصلة، باب ما جاء في اللعنة، حديث:1977، والحاكم:1 /12 وصححه.»©

Explanation:
From both these hadiths, it is understood that it is not befitting for a complete believer to be ill-tempered, foul-mouthed, or one who curses and abuses others. However, those people are excepted whom Allah Himself and the Messenger of Allah (sallallahu alayhi wa sallam) have declared accursed; it is permissible to curse and reproach them, for example: the disbeliever, the one who drinks alcohol, and the one who practices halalah, etc.

© Narrator of the Hadith:
«حضرت ابو درداء رضی اللہ عنہ » was a great and highly esteemed Companion, and a very devout and ascetic worshipper.
His name was Uwaymir bin Zayd, or Ibn ‘Amir, or Ibn Malik bin ‘Abdullah bin Qays.
He belonged to the Ansar.
He was from the Khazraj tribe, thus he was called Ansari and Khazraji.
He accepted Islam on the day of Badr and participated in Uhud.
‘Umar (radi Allahu anhu) included him among the participants of Badr.
He rendered the service of compiling the Qur’an.
He served as the governor of Damascus.
His virtues are countless.
Among his golden sayings is: Sometimes a moment’s fame brings about prolonged grief and sorrow.
He passed away in 32 AH.