What is the ruling on cursing those about whom a hadith has come regarding cursing them, such as the woman who displays her adornment?

The questioner : Regarding cursing a specific Muslim who is wrongdoer.

The Shaykh : ... this.

The questioner: A hadith was mentioned to us, and it is authentic. This is the person whom the Muslims cursed. We have hadiths regarding the cursing of the one who relieves himself on the side of the road or in its shade. Is it permissible to curse him specifically? A woman who displays her adornment is in herself the one whom Allah has cursed.

The Shaykh : Yes, the text regarding the permissibility of cursing him has no issue. We say this is the original ruling. The example you raised last regarding the woman, we say yes, this is the original ruling. But in this, the principle of the rule of enjoining good and forbidding evil is observed. Does every enjoining of good and forbidding of evil mean it is prescribed individually, regardless of the circumstances? The answer is no. Let the one who enjoins good have his enjoining of good be [appropriate]. The Messenger (peace and blessings be upon him), when he mentioned the hadith of good... Let us leave it for now... what happens from some of the reckless... and perhaps the matter reaches to striking those who enter it, and so on. Is this permissible? The answer in this place is no, it is not permissible. Why? Because the harm resulting from it will be more than the benefit. So now, if one sees a woman displaying her adornment on the side of the road, this hadith applies to her... but because the ruling is not Islamic and because the society is not Islamic, the Muslims whom you imagine and whom you support have gone... therefore we say, in terms of the original ruling, it is permissible. But if you hear her being cursed, she will cause you a problem and may attack you because... and you are unable to confront her, so you become... from her, if she does not seek the help of the police... The summary: this cursing which is coupled with it is permissible if the predominant opinion is that there is a religious benefit in it. But if the predominant opinion is that a harm will be realized, then... and from here comes the jurisprudence... in the Noble Qur'an, the Lord of the Worlds forbade that we insult the polytheists, why? Because they will return... ... it does not mean that it is not permissible to insult them, but it means that if a harm results from the permissible insult, which is insulting the Lord of the Worlds, then hold back, or... likewise, a specific curse, I do not say of a wrongdoer, but of a disbeliever, if a harm results from it, then it is not permissible. No, by Allah, if there is no harm, there is no obstacle... the hadith... and so on. Thus, the matter is regulated by the rule of repelling harm, the predominant benefit, or the opposite. Yes.

The questioner : ... for example, the hadith that it is cursed... and we have a prohibition against cursing: , so here, the first attribute of cursing, meaning from Allah (Mighty and Majestic), meaning He is the one who describes them with cursing.

The Shaykh: Yes.

The questioner : And we now do not have the right to curse due to this general prohibition.

The Shaykh: Yes.

The questioner : In this case, does it not indicate that it is not permissible to curse him specifically? Rather, this attribute of cursing is from Allah (Mighty and Majestic).

The Shaykh : ... .

The questioner : This is my intention, meaning now there are people who see, for example, an uncovered woman, and it is not necessary to hear her say, "May Allah curse her specifically," meaning.

The Shaykh : Yes, this is what I say, "May Allah curse her," because we have a specific hadith.

The questioner : This saying is in a specific hadith. Now, we expand it to everyone who comes, that he is cursed.

The Shaykh : The answer has preceded. If there is something specific, we hold onto it, unless a harm results. But here, in the matter of the cursers, there is no specific text. This is a legal ruling.

The questioner : Yes, because they mentioned once, we mentioned this, O Shaykh, we studied in the creed that it is not permissible to curse except for the polytheists, the disbelievers, the wrongdoers, and so on.

The Shaykh : Generally speaking.

The questioner : He said: . He did not say "curse her," ; that is: for the type of uncovered women, not for the specific uncovered woman. The disagreement occurred here because of that.