The term: As for its linguistic aspect, the word is a name for everything that conveys meaning. The Messenger of Allah (peace and blessings be upon him) said:

The Shaykh : The term: As for its linguistic aspect, the word is a name for everything that conveys meaning. The Messenger of Allah (peace and blessings be upon him) said: . And Allah the Exalted said: , which is His saying: . Here, with four words, and every word is a sentence. First: I seek refuge in Allah, curse.
The curse from Allah is expulsion and distance from His mercy. So if it is said: "Allah cursed him," the meaning is: He expelled him and distanced him from His mercy. And if it is said: "O Allah, curse so-and-so," the meaning is: Distance him from Your mercy and expel him from it.
And His saying: : "Who" is general, is it not? General, general. It includes the one who slaughters a camel, or slaughters a sheep, or slaughters a cow, or slaughters a chicken. Everyone who slaughters for other than Allah falls under this, and I seek refuge in Allah.
Second: And His saying: : It includes everyone other than Allah, even if he slaughters for the Prophet, or slaughters for an angel, or slaughters for a jinn, then he falls under the curse of Allah, and I seek refuge in Allah.
And His saying: : Is the sentence declarative or optative? It is possible that it is declarative, and that the Messenger of Allah (peace and blessings be upon him) is informing that Allah has cursed. And it is possible that it is optative in the form of a declarative, meaning: O Allah, curse the one who slaughters for other than Allah. And which is more eloquent? The declarative is more eloquent, because the supplication may be answered and may not be answered, but the declarative is more eloquent.
I seek refuge in Allah : "Cursed his parents" means: He abused them and insulted them. So the curse from a human being means abuse and insult. If you abuse a person or insult him, this is cursing him. Because the Prophet (peace and blessings be upon him) was asked: , so the Messenger (peace and blessings be upon him) clarified that the curse from a human being toward his like is abuse and insult.
And His saying: : The mother or the father? Well, the grandfather and the grandmother are included, just as the son of a son and the son of a daughter are children, so the grandfather is a father, the grandfather is a father. Then here, what is the issue? The issue is from the rights. And there is no doubt that this is undutifulness. We know that cursing the lower parent is more severe than the higher one, because he is more deserving of dutifulness. So His saying: : It includes the parent in... and above him.
The student: ... .

The Shaykh : No, it is not necessary, because it is singular, meaning if it is added, it becomes general.
The student: ... .

The Shaykh : The important thing is that the apparent meaning is generality, because this is from the category of severing ties...
And His saying: , the Companions were surprised: how does one curse his parents? So the Prophet (peace and blessings be upon him) clarified and said: . And the meaning of that is that the curse caused by it is like the direct curse. And the jurists took from this hadith a rule, which is: "The cause is in the position of the direct act".
Well, and His saying: , the connection between this and the sentence before it is that the right of the parents is after the right of Allah , then . And with this, when the Prophet (peace and blessings be upon him) mentioned the neglect of the right of Allah and disbelief in Him, he mentioned the neglect of the right of the parents, because their right is after the right of Allah. Yes.
The student: ... .

The Shaykh : Yes, no, with this.
The student: ...

The Shaykh : Yes, how, what?
The student: ... .

The Shaykh : Yes, this is from the innovations, this is from the innovations.
The student: ... .

The Shaykh : No, it is not befitting, every...
The student: ...

The Shaykh : No, it is not befitting, because if you eat... with these innovations...
He said: , the innovator includes innovation in religion and innovation in action. Innovation in religion is by bid'ah (religious innovation) and others.
And innovation in action is by crimes and the like. So whoever shelters the innovator is cursed, and the innovator becomes more severe than him, is it not? Yes, more severe than him, because if his sheltering is a cause for the curse, then his own action is a greater crime.
So the innovator, whether he is an innovator in matters, meaning in the affairs of the community by crimes and others, or he is an innovator in religion, like the Mu'tazilah and the Jahmiyyah and others, then if a person shelters them, he falls under the curse, and I seek refuge in Allah. And likewise, whoever supports them, because sheltering means you shelter him to ward off harm from him, so whoever supports him and assists him is more severe and greater. And with this, there is a warning from bid'ah (religious innovation) and innovation in religion. The Prophet (peace and blessings be upon him) said: .
The student: ... .

The Shaykh : The apparent meaning of the hadith: Even if it is a trivial matter...
And the fourth: , their landmarks, their regulations and their signs that define between neighbors. So whoever alters them is cursed, even for the benefit of his neighbor? Even for the benefit of his neighbor? ... Yes, yes, here.
The student: The benefit of the neighbor...

The Shaykh : No, for the benefit of the neighbor... a hundred meters, so I knew... the meter... is there something in it? But whoever alters the landmarks of the earth unjustly, then he is cursed, and I seek refuge in Allah. And how many of them are today... real estate, and I seek refuge in Allah, they swallow lands, they do not alter their landmarks... I seek refuge in Allah, they did not know that the Messenger of Allah (peace and blessings be upon him) says: , not from one land, from seven lands, in a day whose measure was fifty thousand years. So the matter is great, even though this one who cuts off from the land, and I seek refuge in Allah, and alters the landmarks or takes what he does not deserve, he does not know. He may benefit from it in his worldly life, and he may die before that, and a calamity may be unleashed upon him that takes what he took.
So the result: That this is evidence that altering the landmarks of the earth is from the major sins. And for this, Allah the Exalted connected it with shirk (associating partners with Allah), and undutifulness to parents, and sheltering the people of innovation, which indicates that its matter is great, and that it is obligatory for a person to beware of it and to fear Allah (Glorified and Exalted is He) so that he does not fall into it.
The student: ... .

The Shaykh : Whoever assists is like the one who did it, beware of this.