What is the ruling on cursing a specific person?

The questioner : In the matter of cursing, is it permissible to target a specific person, or must it be a group?

The Shaykh : You mean, is it permissible to curse a specific person? Sometimes it is permissible if no greater harm results from it than the benefit of the cursing. Yes, yes. As came in the hadith of the wrongdoer who wronged his neighbor, so the wronged man went to complain to the Prophet (peace and blessings be upon him) about his wrongdoing neighbor, seeking to be delivered from his oppression. So he (peace and blessings be upon him) ordered him in a wonderful manner of wisdom and said to him: Take out the contents of the house and put them in the middle of the road. So when people passed by, they would say: What is the matter with you, so-and-so? He would say: My neighbor has wronged me. So what those passersby did was nothing but curse that wrongdoer, saying: May Allah kill him, may Allah curse him. And the neighbor would hear these curses and insults with his own ears. So what he did was nothing but come to the Prophet (peace and blessings be upon him) and say to him: O Messenger of Allah, order my neighbor to return his belongings to the house, for the people have cursed me. So he (peace and blessings be upon him) said: And that was the cause of his repentance from his oppression. I said earlier that the matter is permissible with regard to the principle of removing harm before seeking benefit, because the environment in which people live, especially in this time, differs completely from that time which was predominantly characterized by righteousness, and the majority of people were with the wronged against the wrongdoer. But today, unfortunately, the matter differs greatly. The least that can be said is that there is no one among the masses of people who supports the wronged against the wrongdoer, out of consideration for certain special circumstances, fitnah, the law, or similar matters. For example, the well-known hadith, yes.
Which is his saying (peace and blessings be upon him): In another narration from al-Tabarani, it says: Curse them, for they are cursed. And in another hadith or hadiths, it says: And their scent is found from a distance of a hundred miles. The point is that the Prophet (peace and blessings be upon him) ordered in this hadith to curse the women who display their adornment. So if we did that today and cursed the women who display their adornment, the outcome of our action would be prison. And this is, of course, something that a Muslim should not expose himself to trial. And for that reason, his saying (peace be upon him) came: So as long as there are three degrees for forbidding evil, the one who is able should do so.
The Shaykh: A person must be wise if he wants to forbid an evil, especially if the forbidding is in the form of cursing, which is expulsion from the mercy of Allah (Blessed and Exalted is He). This condition must be observed.

The questioner : Do you mean, Professor, that the cursing in this narration, the narration of al-Tabarani, is to be heard by the one being cursed?

The Shaykh : And is this the first benefit? If it is possible under the condition mentioned earlier, the other benefit is that a person should be vigilant, meaning he fights evil even in the least degree of forbidding.

The questioner : He has to be driving a car, Shaykh.

The Shaykh : I mean, he throws the ticket and leaves. Some people might do it like that.

The questioner : I once cursed a woman, Shaykh, and I was in the car. Uh. And she got out of the car or stopped next to me. She came back to me, of course. She came back to me wearing a short, open dress. And she didn't say to me, "Why did you curse me?" I was embarrassed that I was standing with her. So I said to her, "Subhan Allah, it was near a shop." I said to her, "Do you want to know why I followed you?" Yes. He says to her, "This is what happened, Shaykh." You catch her, you catch her. No, no, the one coming, the one coming is better. After the shop, there are important things. So Subhan Allah, the girl really did follow me, and I walked in front of her, meaning there was no movement of twenty meters. There is Mahmoud.

The Shaykh : Okay, but you, Abu Ahmad, keep repeating the word "girl." That has a meaning.

The questioner : So the important thing is, I entered the place, she was there, and when she sat down, of course, the price went up with the extra. I took it with a smile and gave it to her. I gave it to her with a smile and said to her: Put this on my leg like this. And I went and brought one of his neighbors to be with me. Because truly the girl was a fitnah, meaning. Allah is the Greatest. I started to admonish him and talk to him until finally she started to cry, by Allah, O Shaykh. What Allah willed. By Allah. But what is the benefit? That is it, if Allah wills. So she is engaged to a man, meaning one who is somewhat committed. Engaged to a man who is somewhat committed. Yes. And she says: I do not want a man like this. I want a man who has jeans and has money and has a car. Allah is the Greatest. No, by Allah, O Shaykh. Let us lower the door. Allah. Not for money and not for free. So I say, by Allah, O Shaykh, there is difficulty from the side of cursing now. Yes, by Allah. Yes, indeed.

The Shaykh : Praise be to Allah who made spaciousness in the matter so that people do not fall into either excess or negligence. And. Shaykh, if you please. Yes.