A woman wearing a niqab throws stones at women who display their adornment from her house and says that they are cursed. What is the ruling on that? And what is the ruling on cursing them?

Abu Ishaq: All right, our Shaykh, there is a woman wearing a niqab who throws pebbles—bricks—at the women displaying their adornment in the street.

The Shaykh: Pebbles.
Abu Ishaq: I mean stones like that, and she orders her daughters to do the same thing, so they carry bags full of stones.

The Shaykh: Is this imagination or what?
Abu Ishaq: By Allah, it exists among us.

The Shaykh: Where is this, in the village or the capital?
Abu Ishaq: In the governorate. And she interprets the saying of the Prophet (peace and blessings be upon him) . So naturally, when she hits one woman displaying her adornment alone, they might catch her, pull off her niqab, and beat her, and she would be taken from the section and detained at the police station for a day or two until her husband comes to release her. Is this action permissible?

The Shaykh: Naturally, this is not permissible in the first place; because it involves defiance and transgression of the hadith you mentioned. For his saying (peace be upon him): . does not mean stone them, for they are stoned. (Laughter)The Shaykh : And he says, this is the first point, this is the first point; and secondly, based on his saying (peace be upon him) to Aisha: , to the end of the hadith; so this hadith indicates that the Muslim should adopt this policy of the Messenger in dealing with wrongs. So I am not just forbidding this incident, which when you asked me about it I thought it was imagination, and then it turned out to be reality. I am not just denying that this is not permissible by the Shari'ah, but I say it is not permissible for the enthusiastic Muslim today in applying the previous hadith to say to the women displaying their adornment, "May the curse of Allah be upon you"; because this curse, despite the apparent meaning of the hadith, will result in a great harm from carrying it out and directing it to these women displaying their adornment, some of which you pointed to just now. So at that time, we see the use of the third level of the levels of enjoining good and forbidding evil, which came in the authentic hadith in Muslim . And there is no doubt that this issue differs from country to country and from time to time; but I say now, regarding Syria and Jordan, and perhaps other countries, it is wrong to direct this curse explicitly to the women displaying their adornment; because the state is for them today, the state and power are for them today; and the men who are the husbands of these women are with them in that; and therefore, a fitnah will result, one fitnah after another, in what we do if we apply the Prophetic text, so what about us if we go beyond it to stoning? It is not permissible; and this is a clear matter, if Allah wills.
Abu Ishaq: So on this basis, is it permissible to curse in secret, meaning I say in my heart, is this permissible?

The Shaykh : Yes, it is permissible.
Abu Ishaq: Naturally, this does not conflict with the prohibition of the Prophet (peace and blessings be upon him) on cursing animals and humans with a specific curse.

The Shaykh: If your question is wrong because you added the condition of secrecy.
Abu Ishaq: No, I say in my heart, "May the curse of Allah be upon you," between me and myself.

The Shaykh: I mean, is there a difference between in your heart and in your speech?
Abu Ishaq: No, in my speech.

The Shaykh: Ah,
(Laughter)The Shaykh : (May Allah have mercy on him)

The Shaykh: So the speech is what matters, and not what is in the heart. As long as the hadith came, this does not contradict that, because the intended meaning of the hadiths that the believer is not a curser is that he does not make that his habit and his constant practice; whereas this does not contradict cursing one who deserves the curse by the Shari'ah; and therefore, it came in the Sunan of Abu Dawud and al-Adab al-Mufrad of al-Bukhari and others, from the hadith of Abu Hurayrah and others, that a man came to the Prophet (peace and blessings be upon him) and said: —and the neighbor hears—; and this is a wise policy from the Master of the Wise (peace and blessings be upon him); , so the prevailing opinion among the majority of scholars is that it is not permissible to curse a specific Muslim; this is not absolute, and this is the least that can be said, given the existence of such hadiths that explicitly state that in some cases it is permissible to curse a Muslim who is excessive and wrongs himself, for the benefit of his person, so this is from that; and therefore, the curse, if it is something the Lawgiver has allowed, is an exception to the fact that the believer is not a curser and not a slanderer; this is my answer.

The questioner: The meaning of the curse in this case is also expulsion from mercy.

The Shaykh: There is nothing other than this. It is a supplication, and the supplication may be answered and may not be answered, as we say, "May Allah have mercy on so-and-so." Is this a report? It is a supplication. Do you see this supplication before the raising? Allah knows best; and from here, the speech is, as they say, full of complexities. Some of those who go to the permissibility of reciting the Qur'an for the souls of the dead try to analogize, for example, to charity and Hajj, for example, and the like. Finally, they say, what prevents him from reciting and then supplicating to Allah the Exalted that Allah sends the reward of this recitation to this dead person or these dead people, so that he gets benefit, he gets reward and recompense? Where do they get that from? They assume that whenever a supplicant supplicates, it is done, and the supplication reached and was accepted; this is hoped for, but to be certain of it, we have no way of being absolutely certain of it.