(Curse them, for they are cursed) Is the cursing to be done in secret or directly? And is it in a general sense?

onAl-Halabi: Our Shaykh, one of the brothers is asking about the hadith of cursing, while you are drinking your coffee, is it specific or general, curse them, a specific woman, or in general, directly or in secret?

The Shaykh: First, generally speaking, the prohibition is not against cursing in general; it is permissible to curse specific individuals, whether they are women or men.
We always give an answer to such a question: the cursing by the Messenger (peace and blessings be upon him) of Ra'il and Dawkhan from the Arab tribes who had unjustly, oppressively, and aggressively killed seventy Companions from the reciters of the Prophet (peace and blessings be upon him). He grieved for them with intense grief and made supplication for them in the five prayers, invoking and cursing them, until Allah (Mighty and Majestic) revealed His words in the Noble Qur'an: .
When this verse was revealed, he stopped supplicating against them. It later became clear that it had been predestined in the knowledge of Allah (Mighty and Majestic) that these killers whom the Messenger (peace and blessings be upon him) had cursed in prayer would return, repent to Allah, and enter Islam. Therefore, the verse states: . It was realized that they had repented, so Allah turned to them in mercy. Thus, the supplication of the Messenger against them with cursing is evidence for the permissibility of cursing specific individuals. One should not object by saying that the Messenger ultimately stopped cursing them, because the reason was that Allah revealed this verse to him and that they had returned to Allah (Mighty and Majestic) as repentant. This is a principle in the two Sahihs, confirmed by other texts. The clearest of these, other than the hadith , and the answer to the question related to it will come later, but the clearest evidence for the permissibility of cursing a specific person, provided he deserves the curse, is what is found in the book Al-Adab al-Mufrad by Imam al-Bukhari and other books of the Sunnah, in the hadith of Abu Hurayrah (may Allah be pleased with him): .

The questioner: Allahu Akbar.

The Shaykh: The hadith ends here, and the point is that these passersby were Companions, and in modern terms today, they had learned and graduated from the school of Muhammad (peace and blessings be upon him). They would not have poured their curses on this man who wronged his neighbor unless they had received from their Prophet the permissibility of such cursing for such a wrongdoer.
First, this is the first point. Second: when the wrongdoer reported to the Messenger (peace and blessings be upon him) that people were cursing him, hoping he would order his wronged neighbor to return his goods to his house, the Messenger said to him: . This means that the people of the heavens curse specific individuals first, and second, that the Prophet (peace and blessings be upon him) approved of those who cursed this wrongdoer. His approval is a ruling and a legislation, even if we did not have the story of the Messenger's (peace and blessings be upon him) supplication against Ra'il and Dawkhan.
Once we know this fact, and return to his (peace and blessings be upon him) statement regarding the women who display their adornment: , is this done openly or in secret?
The issue is not initially whether it is permissible openly or not. The starting point is whether it is permissible absolutely or not. Is it permissible for me to supplicate in my heart that Allah curse so-and-so, with no one hearing me, and then the question arises: is it permissible for me to curse this person whom I curse in my heart openly as well? That is a separate issue.
So, his (peace and blessings be upon him) statement: is clear evidence for the permissibility of cursing women who display their adornment. As for whether it is permissible to do so openly, the answer, as you have heard, is that it is permissible, because the Companions cursed that man openly. However, if we want to curse the women who display their adornment, following the example of those noble Companions who cursed the wrongdoer and the Messenger (peace and blessings be upon him) approved of them, we should note that those Companions intended to educate that wrongdoer and deter him from his wrongdoing. If we want to raise our voices so that our curse is heard by the sinful or the women who display their adornment, for their reformation, and we are convinced that this method will serve as education for them, then this is what is prescribed.
However, if first, no benefit results from this public announcement, as I think is the case in this time, and rather, harm may result from this public announcement, because the general atmosphere is not with Islam and not with the laws of Islam. You hear, for example, day and night, many of the sinful and wicked, those who have no character, cursing Allah (Mighty and Majestic), cursing the Messenger, and cursing the religion, and the law does not care about that. But if someone curses the King, His Majesty the King, he is quickly taken, tried, imprisoned, and so on. So it is as if they have placed the King above the true Majesty, above the Lord of Majesty.
So the atmosphere in enjoining good and forbidding evil does not support implementing the open cursing of sinful women, because one will be taken, criticized, insulted, and perhaps imprisoned. Then it will become like what happened to some of the weak in faith when Iraq was defeated and the disbelievers won. What did your friend say, the one who is not your friend?

The questioner: He said now I believe that Christianity is the truth.

The Shaykh: Allahu Akbar.

The questioner: Because it won over Islam.

The Shaykh: This is said by a Muslim. The important point here, then, in the matter of openly cursing the women who display their adornment directly, falls under the domain of legal policy (siyasah shar'iyyah), where it is predominant in opinion that this openness is beneficial only if it is legislated, otherwise not.

The Shaykh: Someone else.