Chapter: "Chapter on Mutual Cursing." Explanation of the hadith of Abu al-Darda' (may Allah be pleased with him): (The mutual cursers will not be witnesses on the Day of Resurrection, nor intercessors)
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The Shaykh : The author (may Allah have mercy on him) said:
"The Chapter on Li'an".
Then he narrated with his authentic chain of narration.
From Abu al-Darda', he said: The Prophet (peace and blessings be upon him) said:Al-Adab Al-Mufrad 316.
This authentic hadith clarifies that those who are described as "mutual cursers" are those who frequently curse. They are those who make cursing people, and things other than people such as animals and inanimate objects, a habit. On the Day of Resurrection, they will be prevented from being witnesses to what people have done, and from being intercessors for their loved ones and friends as well.
This hadith points to many benefits. First, the form: "al-lu'aniyyin" is a form of exaggeration. This indicates that a person sometimes may curse something that does not deserve to be cursed, and he may be among the sincere believers and witnesses. Because the Messenger (peace and blessings be upon him) negated in this hadith that the mutual cursers, who are those who exaggerate and frequently curse, will be witnesses and intercessors. The implication of this attribute is that it does not contradict a Muslim being a complete believer with perfect faith, a sincere one and a witness. It does not contradict that some slips of cursing may occur from him occasionally. It is the exaggeration in cursing that the Messenger (peace and blessings be upon him) mentioned, stating that those who possess this exaggeration are not fit to be witnesses or intercessors on the Day of Resurrection.
Among those benefits is the affirmation of intercession in this hadith for those other than the messengers and prophets. This is, of course, a virtue shared by these earlier believers, whose characteristic is that they do not frequently curse, and who share with the prophets in interceding for people on the Day of Resurrection. This is a great virtue, as is clear and apparent.
Also, if we look at the form of mutual action with exaggeration "al-lu'aniyyin", we say that it does not contradict that cursing may occasionally issue from one of them without right. This is because the Prophet (peace and blessings be upon him), who is the purest of people, sometimes had something of that issue from him. But Allah (Blessed and Exalted is He), in order to complete His grace, reward, and recompense for him, inspired him to supplicate to his Lord and say: This indicates that the attribute of humanity sometimes overcame the Prophet (peace and blessings be upon him and his family), so that what is not befitting the station of prophethood and messengership may issue from him. Therefore, he supplicated to his Lord (Mighty and Majestic) to make what may issue from him, whether placing a curse in the wrong place due to mistake or anger, a mercy and purification for the one to whom the curse was directed. If the Messenger of Allah (peace and blessings be upon him and his family) had something of that raised for him, then those whose rank is undoubtedly below the rank of prophethood and messengership are more deserving that something of that may occur from them. However, it is not permissible for them to persist in it. For some reason, the form came with exaggeration: Al-Adab Al-Mufrad 316
"The Chapter on Li'an".
Then he narrated with his authentic chain of narration.
From Abu al-Darda', he said: The Prophet (peace and blessings be upon him) said:
Those who curse will be neither witnesses nor intercessors on the Day of Rising.
إن اللعانين لا يكونون يوم القيامة شهداء، ولا شفعاءThis authentic hadith clarifies that those who are described as "mutual cursers" are those who frequently curse. They are those who make cursing people, and things other than people such as animals and inanimate objects, a habit. On the Day of Resurrection, they will be prevented from being witnesses to what people have done, and from being intercessors for their loved ones and friends as well.
This hadith points to many benefits. First, the form: "al-lu'aniyyin" is a form of exaggeration. This indicates that a person sometimes may curse something that does not deserve to be cursed, and he may be among the sincere believers and witnesses. Because the Messenger (peace and blessings be upon him) negated in this hadith that the mutual cursers, who are those who exaggerate and frequently curse, will be witnesses and intercessors. The implication of this attribute is that it does not contradict a Muslim being a complete believer with perfect faith, a sincere one and a witness. It does not contradict that some slips of cursing may occur from him occasionally. It is the exaggeration in cursing that the Messenger (peace and blessings be upon him) mentioned, stating that those who possess this exaggeration are not fit to be witnesses or intercessors on the Day of Resurrection.
Among those benefits is the affirmation of intercession in this hadith for those other than the messengers and prophets. This is, of course, a virtue shared by these earlier believers, whose characteristic is that they do not frequently curse, and who share with the prophets in interceding for people on the Day of Resurrection. This is a great virtue, as is clear and apparent.
Also, if we look at the form of mutual action with exaggeration "al-lu'aniyyin", we say that it does not contradict that cursing may occasionally issue from one of them without right. This is because the Prophet (peace and blessings be upon him), who is the purest of people, sometimes had something of that issue from him. But Allah (Blessed and Exalted is He), in order to complete His grace, reward, and recompense for him, inspired him to supplicate to his Lord and say: