The Shaykh : As for this chapter, he cited in it one authentic hadith with its chain of narration. From Abu Hurayrah, who said: It was said: O Messenger

The Shaykh : As for this chapter, he cited in it one authentic hadith with its chain of narration. From Abu Hurayrah, who said: It was said: O Messenger of Allah, call upon Allah against the polytheists. He said: .
The author (may Allah have mercy on him) titled this hadith with a heading that does not specify the ruling on cursing the disbeliever, because he said: "Chapter on Cursing the Disbeliever," not "Chapter on the Permissibility of Cursing the Disbeliever" or "Chapter on the Impermissibility of Cursing the Disbeliever." This is because, first, there is disagreement on this issue, and second, as mentioned in a previous lesson, the principle is that a Muslim should not habituate his tongue to cursing others, even if it is Iblis the accursed. 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: . The Prophet’s (peace and blessings be upon him) grief over those Companions was for two reasons. The first reason is that, as we mentioned, they were among the most devout of the Companions and among their reciters. The second reason is that they were killed by treachery; they were not killed while facing the enemy face to face, but rather those disbelievers treacherously attacked them. Therefore, the Prophet (peace and blessings be upon him) felt grief and grieved over them intensely, so he would supplicate against them and curse them in every prayer of the five daily prayers until the words of Allah (Blessed and Exalted is He) in the Noble Qur'an were revealed—though the verse has slipped from my mind—and the meaning is that those whom you are supplicating against, it is not your duty to guide them, 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 recited the Qunut for those people for a full month and that verse was revealed, 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 was not being asked (may the prayers and peace of Allah be upon him) to continue supplicating against them and cursing them. The result was that those people whom the Messenger (peace be upon him) had been cursing returned as Muslims. 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 that his Islam may be better than the Islam of the Muslim who inherited his Islam from his fathers and grandfathers. So 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 from continuing to curse those disbelievers. So when it was requested of him (peace and blessings be upon him) 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 deed and the deed with the word. Just as his call (peace and blessings be upon him) is mercy, as He (Mighty and Majestic) said: ; meaning, by his call to His Shari'ah, so he also wants to be merciful with people, even in his wording. He does not curse, not even the polytheists who oppose Allah and the Messenger, because he does not curse them, because first: cursing has little 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) were disbelievers, they were polytheists, and among them were those who opposed him (peace and blessings be upon him) with the most intense opposition, such as 'Umar ibn al-Khattab, for example. Yet, he later became one of the greatest and strongest of people in faith after Abu Bakr al-Siddiq (may Allah be pleased with him).
If the Messenger (peace be upon him) had directed himself and made his habit cursing the disbelievers and the polytheists who opposed him, a contradiction would have appeared in the end: these are the ones he curses, and then they become believing Muslims. So the good conduct of the Messenger (peace be upon him) with people required that he not use the word "curse," even with those disbelievers who deserve cursing. 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 the polytheist disbelievers, then it is even more so that we should not curse a Muslim, even if he is a sinner. This is, as we said in the past lesson, the meaning of establishing a rule and conduct for the Muslim to follow and walk upon. But sometimes, as we mentioned, a person may become angry and a word like "curse" or something similar may slip from his tongue, and this is something no one is protected from. But the perfect man, as he (peace be upon him) said, realizes his saying (peace be upon him): . So if one of the people falls into such a slip in cursing one who does not deserve cursing, as I heard in the previous lesson about the story of Abu Bakr al-Siddiq (may Allah be pleased with him), where he cursed a slave of his, and the result of that was that he freed some of his slaves, then we must accustom ourselves not to speak except with good, as he (peace be upon him) said: .