Chapter: "Chapter on Cursing the Disbeliever." Explanation of the hadith of Abu Hurayrah (may Allah be pleased with him): (It was said

The Shaykh : Today we studied in the chapter forty-nine after the hundred, which is.
The chapter "on Cursing the Disbeliever".
As for the previous chapter, it contained a weak hadith, so we passed over it.
As for this chapter, I intend to present one authentic hadith with its chain of narration from Abu Hurayrah, who said: .
The author (may Allah have mercy on him) titled this hadith with a title that does not specify the ruling on cursing the disbeliever, because he said: "Chapter on Cursing the Disbeliever"; he did not say "Chapter on the Permissibility of Cursing the Disbeliever" or "Chapter on the Impermissibility of Cursing the Disbeliever," and that is because the issue.
First, there is disagreement on it.
And secondly, the principle, as mentioned in a previous lesson, is that a Muslim should not habituate his tongue to cursing others, even if he is...
And in my opinion, this hadith was among the effects of the Lord of the Worlds disciplining His noble Prophet. It is reported in the two Sahihs from the hadith of Anas and others that the Prophet (peace and blessings be upon him) sent out a secret expedition containing a select group of the best of the Companions. When they reached a tribe, they gave them safe conduct, but then the tribe betrayed them and killed seventy of the best of the Companions of the Messenger (peace be upon him), among their reciters and memorizers of the noble Qur'an. When the news of them reached the Messenger of Allah (peace and blessings be upon him and his family), he was grieved with severe grief until Anas said regarding that: "I never saw the Messenger of Allah (peace and blessings be upon him and his family) be more distressed about anything than he was about those Companions." And the grief of the Prophet (peace and blessings be upon him and his family) for those Companions was for two reasons. The first reason: they were, as we mentioned, among the worshippers of the Companions and among their reciters.
And the second reason: they were killed by treachery; they were not killed while facing the enemy face to face, but rather those disbelievers betrayed them. Therefore, the Prophet (peace and blessings be upon him and his family) was distressed and grieved for them with severe grief, so he used to invoke against them and curse them in every prayer of the five prayers until the word of Allah (Blessed and Exalted is He) came down in the noble Qur'an. The verse has slipped from my memory, but it is essentially that those whom you are invoking against are not your concern to guide, but Allah (Mighty and Majestic) may guide them. This is the meaning of the verse, and perhaps I will mention it later. Then, by the wisdom of Allah (Blessed and Exalted is He), after the Prophet (peace and blessings be upon him) had been making the qunut supplication against those disbelievers for a full month and that verse was revealed to him, the people returned as Muslims. Thus, the secret behind the revelation of the verse to the Prophet (peace and blessings be upon him) became apparent, as if he did not want him (may Allah's prayers and peace be upon him) to continue invoking against them and cursing them. So the result was that those people whom the Messenger (peace be upon him) was cursing returned as Muslims. And here the secret lies in the fact that it is not permissible, or at least not recommended, for a Muslim to curse a specific disbeliever, due to the possibility that he may return to Islam, and another possibility is that his Islam may become better than the Islam of the Muslim who inherited his Islam from his parents and ancestors.
It appears, and Allah knows best, that this hadith was after Allah (Mighty and Majestic) disciplined His Prophet (peace and blessings be upon him) with that discipline, where He forbade him to continue and persist in cursing those disbelievers. So when he (peace and blessings be upon him) was asked to curse the disbelievers, his answer in this hadith was: . So he (peace and blessings be upon him) in this hadith wants to combine the word with the action and the action with the word. Just as his call (peace and blessings be upon him and his family) is a mercy, as He (Mighty and Majestic) said: , meaning by his call to His Shari'ah, so he wants to be merciful with people even in his wording. He does not curse even the polytheists who oppose Allah and the Messenger; he does not curse them because, first, cursing does not have that benefit, and second, as we mentioned previously, it is possible that these disbelievers may return to Islam. And we all know that all the Companions who believed in the Prophet (peace and blessings be upon him and his family) were disbelievers, they were polytheists, and among them were those who opposed him (peace and blessings be upon him) with the most severe opposition, such as 'Umar ibn al-Khattab. Yet he later said that he was among the greatest of people and the strongest in faith after Abu Bakr al-Siddiq (may Allah be pleased with him). So if the Messenger (peace be upon him) had directed himself and made it his habit to curse the disbelievers and the polytheists who were opposing him, a contradiction would have appeared in the end: those whom he was cursing would then become believing Muslims. So the good conduct of the Messenger (peace and blessings be upon him) with people required that he not use the word "curse" even with those who deserve cursing, the disbelievers. And here we say, as the Lord of the Worlds said: . That is because if the Messenger (peace be upon him) legislates for us in this hadith not to curse disbelievers and polytheists, then it is even more so that we should not curse a Muslim, even if he is a sinner.
And this, as we have said in the past of the lesson, means establishing a rule and a conduct for the Muslim to follow. But sometimes, as we mentioned, a person may become angry and a word like cursing or something similar may slip from his tongue. This is something from which no one is safe. But the perfect man, as he (peace be upon him) said regarding his statement (peace be upon him): . So if one of the people falls into such a slip by cursing one who does not deserve cursing, as we said in the previous lesson about the story of Abu Bakr al-Siddiq (may Allah be pleased with him), where he cursed a slave boy of his, and the result of that was that he freed some of his slaves or a portion of his slaves. So we must habituate ourselves not to speak except with good, as he (peace be upon him) said: .