The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship

Umm Darda' reported on the authority of Abu Darda' as saying:

I heard Allah's Messenger (ﷺ) as saying: The invoker of curse would neither be witness nor intercessor on the Day of Resurrection.

Abu Huraira reported it was said to Allah's Messenger (ﷺ):

Invoke curse upon the polytheists, whereupon he said: I have not been sent as the invoker of curse, but I have been sent as mercy."

A'isha reported that two persons visited Allah's Messenger (ﷺ) and both of them talked about a thing, of which I am not aware, but that annoyed him and he invoked curse upon both of them and hurled malediction, and when they went out I said:

Allah's Messenger (ﷺ) , the good would reach everyone but it would not reach these two. He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don't you know that I have made condition with my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward.

This hadith has been reported on the authority of A'mash with the same chain of transmitters and the hadith transmitted on the authority of 'Isa (the words are):

" He had a private meeting with them and hurled malediction upon them and cursed them and sent them out."

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

O Allah, I am a human being and for any person amongst Muslims upon whom I hurl malediction or invoke curse or give him whipping make it a source of purity and mercy.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

O Allah, I make a covenant with You against which You wouldst never go. I am a human being and thus for a Muslim whom I give any harm or whom I scold or upon whom I invoke curse or whom I beat, make this a source of blessing, purification and nearness to You on the Day of Resurrection.

This hadith has been transmitted on the authority of Abu Zinad with a slight variation of wording.

A hadith like this has been reported on the authority of Abu Huraira through another chain of transmitters.

Salim, the freed slave of Nasriyyin, said:

I heard Abu Huraira as saying that he heard Allah's Messenger (ﷺ) as saying: O Allah, Muhammad is a human being. I lose my temper just as human beings lose temper, and I have held a covenant with You which You wouldst not break: For a believer whom I give any trouble or invoke curse or beat, make that an expiation (of his sins and a source of) his nearness to You on the Day of Resurrection.

Abu Huraira reported that he heard Allah's Messenger (ﷺ) as saying:

O Allah, for any believing servant whom I curse make that as a source of nearness to You on the Day of Resurrection.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

I have held covenant with You which You wouldst not break, so for any believer whom I curse or beat, make that an expiation on the Day of Resurrection.

Jabir reported Allah's Messenger (ﷺ) a hadith like it but with a slight variation of wording.

This hadith has been transmitted on the authority of A'mash and in the hadith transmitted on the authority of 'Isa the words are:

Make it a source of reward, and in the hadith transmitted on the authority of Abu Huraira (the words are):" Make it a source of mercy."

Jabir b. Abdullah reported Allah's Messenger (ﷺ) as saying:

I am a human being and I have made this term with my Lord, the Exalted and Glorious: For any servant amongst Muslims whom I curse or scold, make that a source of purity and reward. This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

Anas b. Malik reported that there was an orphan girl with Umm Sulaim (who was the mother of Anas). Allah's Messenger (ﷺ) saw that orphan girl and said:

O, it is you; you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim weeping. Umm Sulaim said: O daughter, what is the matter with you? She said: Allah's Messenger (ﷺ) has invoked curse upon me that I should not grow in age and thus I would never grow in age, or she said, in my (length) of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met Allah's Messenger (ﷺ). He said to her: Umm Sulaim, what is the matter with you? She said: Allah's Messenger (ﷺ) , you invoked curse upon my orphan girl. He said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed her saying that she might not grow in age or grow in life. Allah's Messenger (ﷺ) smiled and then said: Umm Sulaim, don't you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: 1 am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper, so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification and purity and nearness to (Allah) on the Day of Resurrection.

Ibn Abbas reported:

I was playing with children that Allah's Messenger (ﷺ) happened to pass by (us). I hid myself behind the door. He (the Prophet) came and patted my shoulders and said: Go and call Mu'awiya. I returned and said: He is busy in taking food. He again asked me to go and call Mu'awiya to him. I went (and came back) and said that he was busy in taking food, whereupon he said: May Allah not fill his belly! Ibn Muthanna, said: I asked Umm Umayya what he meant by the word Hatani. He said: It means "he patted my shoulders."

This hadith has been transmitted on the authority of Ibn Abbas with a slight variation of wording.

Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Messenger (ﷺ), as saying that she heard Allah's Messenger (ﷺ) as saying:

A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.