إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ
<p>Cursing an individual is not permissible</p><p>From the words of the text :'and died while they were disbelievers', commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet ﷺ has. Cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.</p><p>From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La` nah لعنہ ' (curse) means: to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la` nah" لعنہ or 'curse'.</p>
Cursing an individual is not permissibleFrom the words of the text :'and died while they were disbelievers', commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet ﷺ has. Cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La` nah لعنہ ' (curse) means: to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la` nah" لعنہ or 'curse'.