Is there permission to curse the rulers in his saying: (You curse them and they curse you)?
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The questioner : Those who curse the rulers on the minbars, what do we say to them regarding their argument using the hadith: ?
The Shaykh : We respond to them that cursing the rulers on the minbars is this is confrontation, and this is inciting the people against the rulers. But cursing in gatherings, for example, if they are the ones cursing the subjects, then there is no harm in it. Or it is said that the Messenger of Allah (peace and blessings be upon him) intended to describe the reality, and his description of the reality does not make the reality permissible. The Messenger of Allah (peace and blessings be upon him) may describe a factual matter, and his description of it is not an approval of it. Just as he informed that this Ummah will follow the ways of those before them from the Jews and the Christians, and he informed that the Hour will not come until a man comes to the grave of a man and rolls upon it and says: "I wish I were in his place." And yet, he prohibited wishing for death. So informing about a reality does not mean that the reality is permissible. And just as he informed that a woman traveling alone goes from such a place to such a place, and he prohibited a woman traveling without a mahram. This is a benefit that a person should pay attention to: not everything that Allah or His Messenger (peace and blessings be upon him) informed about will happen means that He approves of it.
You curse them and they curse you
تلعنونهم ويلعنونكمThe Shaykh : We respond to them that cursing the rulers on the minbars is this is confrontation, and this is inciting the people against the rulers. But cursing in gatherings, for example, if they are the ones cursing the subjects, then there is no harm in it. Or it is said that the Messenger of Allah (peace and blessings be upon him) intended to describe the reality, and his description of the reality does not make the reality permissible. The Messenger of Allah (peace and blessings be upon him) may describe a factual matter, and his description of it is not an approval of it. Just as he informed that this Ummah will follow the ways of those before them from the Jews and the Christians, and he informed that the Hour will not come until a man comes to the grave of a man and rolls upon it and says: "I wish I were in his place." And yet, he prohibited wishing for death. So informing about a reality does not mean that the reality is permissible. And just as he informed that a woman traveling alone goes from such a place to such a place, and he prohibited a woman traveling without a mahram. This is a benefit that a person should pay attention to: not everything that Allah or His Messenger (peace and blessings be upon him) informed about will happen means that He approves of it.