Category: Akidah

Praise be to Allah.It must be understood that one of the basic principles of faith is referring to Allaah, may He be exalted, and His Messenger (blessings and peace of Allaah be upon him) for judgement, submitting to their ruling and being content with it. Allaah says (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (صلى الله عليه وسلم), if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”
[al-Nisa’ 4:59].
“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [al-Nisa’ 4:65]
“Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith” [al-Maa’idah 5:50]
Every ruling that goes against the ruling of Allaah is a ruling of ignorance (Jaahiliyyah). Allaah says (interpretation of the meaning):
“Is not Allaah the Best of judges?” [al-Teen 95:8]
“The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him (i.e. His Monotheism); that is the (true) straight religion, but most men know not” [Yoosuf 12:40]
Thus it is clear that refusing to refer for judgement to Allaah, may He be glorified and exalted, and His Messenger (blessings and peace of Allaah be upon him), or rejecting their ruling, or believing that the ruling of someone else is better than their ruling, constitutes kufr (disbelief) and puts one beyond the pale of Islam. 
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
With regard to the rulings which Allaah has prescribed for His slaves and explained them in His Holy Book or on the lips of His trustworthy Messenger (blessings and peace of Allaah be upon him), such as the rulings on inheritance, five prayers, zakaah, fasting and other things which Allaah has explained to His slaves and on which the ummah is unanimously agreed, no one has the right to object to them or to change them, because this is clear legislation that was decreed for the ummah at the time of the Prophet (blessings and peace of Allaah be upon him) and after him until the Hour begins. That includes giving the male more than the female [in inheritance] among children, sons’ children, siblings through both parents and siblings through the father, because Allaah has explained it in His Book and the Muslim scholars are unanimously agreed on that, so it is obligatory to act upon that out of conviction and faith. Anyone who says that what is better is something other than that is a kaafir, and similarly the one who says that it is permissible to go against that is to be regarded as a kaafir because he is objecting to the rulings of Allaah, may He be exalted, and His Messenger (blessings and peace of Allaah be upon him) and to the consensus of the ummah. The authorities should ask him to repent if he is a Muslim; if he repents, all well and good, otherwise he is to be executed as a kaafir and an apostate from Islam, because the Prophet (blessings and peace of Allaah be upon him) said: “Whoever changes his religion, execute him.” We ask Allaah to keep us and all the Muslims safe and sound from misguiding turmoil and going against pure sharee’ah. End quote. 
Majmoo’ Fataawa Ibn Baaz (4/415).

Praise be to Allah.1. Comment on the soundness of the statement attributed to ‘Ali (may Allah be pleased with him)
Ibn al-Jawzi (may Allah have mercy on him) stated that this statement is falsely attributed to ‘Ali (may Allah be pleased with him), as he quoted its isnaad:
It was narrated that Muhammad ibn Ashras as-Sulami said: Muhammad ibn Sa‘eed al-Harawi said: Ismaa‘eel ibn Yahya ibn ‘Ubaydillah at-Taymi and ‘Ali ibn Ibraaheem al-Haashimi informed us, from Yahya ibn ‘Aqeel al-Khuzaa‘i, from his father, from ‘Ali ibn Abi Taalib, that a man asked him: Did you come to know Allah through Muhammad or did you come to know Muhammad through Allah?
He said: If I came to know Allah through Muhammad, Muhammad would be more credible than Allah, and if I came to know Muhammad through Allah, I would have no need of the Messenger of Allah. Rather Allah (may He be exalted) caused me to know him, without describing how, as He willed. He sent Muhammad as a Messenger to convey the Qur’an and faith, and He established proof so that people would adhere to the path of Islam. So I believed what he brought from Allah, because he did not bring anything contrary to the command of his Lord, for none of the messengers before him did anything contrary [to the command of their Lord]. He brought guidance and glad tidings, and taught us to believe in the messengers who came before him. Ibn al-Jawzi said: This is a fabricated hadith that is falsely attributed to ‘Ali (may Allah be pleased with him), because he is too good to say such a thing. The one who is accused of fabricating it is Muhammad ibn Sa‘eed, who narrated it from Ismaa‘eel. Ibn ‘Adiyy said: Ismaa‘eel narrates false reports from trustworthy narrators. As for al-Haashimi, he is unknown.
End quote from al-‘Ilal al-Mutanaahiyah fi’l-Ahaadeeth al-Waahiyah (2/942).
Adh-Dhahabi (may Allah have mercy on him) said:
May Allah curse the one who fabricated it, namely Muhammad ibn Ashras as-Sulami – a liar – who narrated it from Muhammad ibn Sa‘eed, from Ismaa‘eel ibn Yahya – who is suspicious.
End quote from Talkhees Kitaab al-‘Ilal al-Mutanaahiyah (p. 370).
Ash-Shawkaani (may Allah have mercy on him) said:
‘Ali (may Allah be pleased with him) said, when it was said to him: Did you come to know Allah through Muhammad (blessings and peace of Allah be upon him), or did you come to know Muhammad through Allah (may He be exalted)?
He said: I did not need the Messenger of Allah, but Allah (may He be exalted) caused me to know him, without describing how, as He willed. He sent Muhammad as a Messenger to convey the Qur’an and faith …
Narrated by al-Jawzaqaani in al-Waahiyat (Flimsy Reports).
Ibn al-Jawzi said: This is a fabricated hadith that is falsely attributed to ‘Ali (may Allah be pleased with him).
End quote from al-Fawaa’id al-Majmoo‘ah (p. 455).
This statement is mentioned in the books of the Shi‘ah as part of a lengthy story. The evidence that it is a lie is very obvious, because in that story they impugn Abu Bakr and ‘Umar (may Allah be pleased with them), and cast aspersions on their knowledge. They narrate this report with an isnaad that is not free of narrators who were accused of lying or are unknown, as in the book of the Shi‘i Ibn Baabawayh al-Qummi which is called at-Tawheed (p. 210) and elsewhere.
2. Comment on the meaning of the statement
Similar phrases are also narrated in some of the books of the scholars which are attributed to some of the early generations, without mentioning any names.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
‘Abd al-Wahhaab ibn Abi’l-Faraj al-Maqdisi said: That was narrated from a number of our pious predecessors. One of them was asked: Did you come to know Allah through Muhammad or did you come to know Allah through Him? He said: I came to know Allah through Him and I came to know Muhammad through Allah. If I came to know Allah through Muhammad, the source of that favour would have been Muhammad, not Allah.
End quote from Dar’ Ta‘aarud al-‘Aql wa’n-Naql (9/25).
What they meant by that is that the believer comes to know Allah and His Messenger by the help and guidance of Allah, not by merely thinking and reflecting upon what the Messenger (blessings and peace of Allah be upon him) brought, as Allah (may He be exalted) says:
“And know that among you is the Messenger of Allah . If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided
 [It is] as bounty from Allah and favor. And Allah is Knowing and Wise”
[al-Hujuraat 49:7-8]
“And if we had willed, We could have given every soul its guidance, but the word from Me will come into effect [that] “I will surely fill Hell with jinn and people all together”
[as-Sajdah 32:13].
At the same time, they do not deny that there are means and measures for this guidance that have been ordained by Allah (may He be exalted), the greatest of which is the call of the Messengers and their teaching the people.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Those of Ahl as-Sunnah who argue that knowledge and faith could be attained by virtue of Allah’s blessing, mercy and guidance, and by virtue of His enabling a person to know Him, and other such phrases, their words imply that what the Qadaris say is false.
This is true, but that does not necessarily mean that attaining knowledge cannot happen through reflection and thinking, and it does not mean that knowledge cannot be attained through the teaching of the Messenger, the scholars and the believers, and the supplications and explanation of the evidence that they establish.
Rather it is well known that knowledge could be attained sometimes through what a person hears from people of explanation and teaching, either by way of establishing and showing rational evidence, or by way of telling the true facts.
And sometimes it happens by means of what Allah enables him to understand through thinking and contemplation, and evidence that he is inspired to find, and even sometimes by means of his own efforts and his own reasoning.
And sometimes it happens by means of what Allah compels him to know without any effort on his part…
That is because of what Allah has established in the believers’ hearts of faith, whether it came about because of the individual’s efforts, such as thinking and reasoning, or by other means, or without that. All of these means happened by the will and decree of Allah, and they are part of the blessings that Allah bestows upon His slave, for Allah is the source of blessings by making the means and measures available to the individual.
Whoever thinks that knowledge and faith could be attained by mere contemplation and reasoning – as the Qadaris say – is wrong. This is what these people tried to prove was wrong.
End quote from Dar’ Ta‘aarud al-‘Aql wa’n-Naql (9/28-29).
And Allah knows best.

Praise be to Allah.Firstly: The matter of whether things are made easy or difficult is in the hand of Allah alone
One of the things concerning which there is no doubt is that the matter of whether things are made easy or difficult is in the hand of Allah alone, with no partner or associate, and no one has any power over that except Allah.
Many texts affirm this fact.
Allah (may He be exalted) is the One Who makes it easy for man to emerge from his mother’s womb, and it is He Who has made the Qur’an easy to memorize and understand.
Allah says (interpretation of the meaning):
“Cursed is man; how disbelieving is he
From what substance did He create him
From a sperm-drop He created him and destined for him
Then He eased the way for him ”
[‘Abasa 80:17-20]
“And We have certainly made the Qur’an easy for remembrance, so is there any who will remember”
[al-Qamar 54:17].
When Allah commanded Moosaa to go to Pharaoh, he asked his Lord to make it easy for him.
Allah (may He be exalted) said:
“ ‘Go to Pharaoh. Indeed, he has transgressed.’
[Moses] said, “My Lord, fill my heart with courage and steadfastness
And ease for me my task”
]Taa-Haa 20:24-26].
The Prophet (blessings and peace of Allah be upon him) used to ask his Lord to make guidance easy for him [to adhere to it].
At-Tirmidhi narrated in his Sunan (3551) that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) used to say in his supplication: “O Lord, help me and do not help others against me; support me and do not support others against me; plan for me and do not help others plan against me; guide me and make guidance easy for me…”
This hadith was classed as saheeh by al-Albaani in Saheeh Ibn Maajah (3088).
One day, the Prophet (blessings and peace of Allah be upon him) bade farewell to one of his companions who wanted to travel, and he prayed for him, asking Allah to make good easy for him wherever he was.
At-Tirmidhi narrated in his Sunan (3444) that Anas said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I want to travel, so give me something that will help me on my journey. He said: “May Allah supply you with taqwa (piety).” He said: Give me more. He said: “May he forgive your sin.” He said: Give me more, may my father and mother be sacrificed for you. He said: “May He make good easy for you wherever you are.”
This hadith was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi (2739).
The Prophet (blessings and peace of Allah be upon him) used to teach his companions to seek guidance (istikhaarah) in all affairs, which includes asking one’s Lord to make something easy for him if it is good for him.
Al-Bukhaari narrated in his Saheeh (7390) that Jaabir ibn ‘Abdillah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to teach his companions to make istikhaarah in all things, just as he used to teach them soorahs from the Qur’an. He said: “If any one of you is concerned about a decision he has to make, then let him pray two rak‘ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta‘lamu wa laa a‘lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta‘lamu haadhal-amra (then the matter should be mentioned by name) khayran li fi aajil amri wa aajilihi (or: fi deeni wa ma‘aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta‘lamu annahu sharrun li fi deeni wa ma‘aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi (O Allah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it).”
Nothing is ever made easy except by the permission of Allah alone.
As the Prophet (blessings and peace of Allah be upon him) used to say: “O Allah, nothing is easy except what You make easy, and if You willed, it You could make rugged land smooth.”
Narrated by Ibn Hibban in his Saheeh (2427); classed as saheeh by al-Albaani in as-Silsilat as-Saheehah (2886).
Umm al-Mu’mineen ‘Aa’ishah (may Allah be pleased with her) said: Ask Allah for everything, even a sandal-strap, for if Allah does not make it easy [for you to obtain it], it will not be easy.
Narrated by Abu Ya‘la in his Musnad (4560); classed as hasan by Shaykh al-Albaani in as-Silsilah as-Saheehah (3/540).
Secondly: the phrase “Muhammad (blessings and peace of Allah be upon him) is not mentioned at times of hardship but ease will be granted” is an ambiguous phrase that may be interpreted in a sound way or a wrong way
The phrase that the questioner mentions – “Muhammad (blessings and peace of Allah be upon him) is not mentioned at times of hardship but ease will be granted” – is an ambiguous phrase that may be interpreted in a sound way or a wrong way, so it is not permissible to say it in this way. That is for the following reasons:
Firstly, it may be understood that what the speaker means is that he believes that mere mention of the Prophet (blessings and peace of Allah be upon him) will make difficult things easy. This applies even if we assume that the speaker is not basing it on a false belief – like the extreme Sufis – as there is no evidence to support that.
Secondly: if what he means is that he believes that by virtue of sending blessings upon the Prophet (blessings and peace of Allah be upon him), Allah will relieve him of distress and remove his hardship, this is sound.
This is seen in the hadith which was narrated by ‘Abd ibn Humayd in his Musnad (170) from Ubayy ibn Ka‘b (may Allah be pleased with him), who said: O Messenger of Allah, I often send blessings upon you; how much of my supplication should I allocate to sending blessings upon you? He said: “Whatever you wish.” He said: One quarter? He said: “Whatever you wish, and if you do more, that will be good.” He said: Half? He said: “Whatever you wish, and if you do more, that will be good.” He said: Two thirds? He said: “Whatever you wish, and if you do more, that will be good.” He said: Should I make all of my supplication sending blessings upon you? He said: “Then your worries would be taken care of and your sin would be forgiven.”
This hadith was classed as saheeh by Shaykh al-Albaani in Saheeh at-Targheeb wa’t-Tarheeb (1670).
Finally:
We think that you should avoid ambiguous phrases such as these, because protecting the sublime concept of Tawheed is obligatory, and you should use clear phrases that are not ambiguous, such as saying for example: By virtue of sending blessings upon the Prophet (blessings and peace of Allah be upon him), Allah will grant relief from distress and make difficult things easy. Or you can say: Whenever the teachings of the Prophet (blessings and peace of Allah be upon him) are followed, there will be ease and comfort.
And Allah knows best.

Praise be to Allah.Types of the Unseen in Islam
The unseen (al-ghayb) is of two types:
1- That which is absolutely unseen and unknown. No one knows this type except Allah . For example, this includes knowledge of when the Hour will begin, when rain will fall, and so on.
2- That which is relatively unseen and unknown, knowledge of which is hidden from some people and others know it. This is described as unseen or unknown in relation to the one who does not know it, and it is not unknown or unseen for the one who does know it.
A person may learn of that which is relatively unseen either through revelation, or through life experience, or through empirical science, or other means through which he may come to know of that which is hidden from many people, such as finding out about what is in the depths of the oceans, or in the caves of the earth or in the heavens.
Ibn Taymiyah said: 
“As for that which some people know, it is unseen (ghayb) for those who do not know it, and it is seen for those who do know it.” (An-Nubuwwat, 2/1022)
Commentary on al-Jinn 72:26-27
With regard to the verses (interpretation of the meaning):
{[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone, except whom He has approved of messengers.} [al-Jinn 72:26-27], Ibn Kathir said: 
“{Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone, except whom He has approved of messengers} – this is like the verse in which He, may He be exalted, says: {and they encompass not a thing of His knowledge except for what He wills.} [al-Baqarah 2:255]
Similarly, He says here that He knows the unseen and the seen, and that none of His creation can learn about anything of His knowledge except what He, may He be exalted, discloses to him. Hence He says: {and He does not disclose His [knowledge of the] unseen to anyone, except whom He has approved of messengers}.
This includes both angelic and human messengers.” (Tafsir Ibn Kathir, 8/247)
Ibn ‘Ashur said: 
“Allah discloses some things to some of His Messengers because of the message that He wants to send to humankind.
Thus we may know that the unseen matters that Allah discloses to the messengers are of a type that is part of the message; these are: matters of the unseen that Allah wanted to convey to people so that they might believe in them, or act upon them; the unseen matters that have to do with the promise of reward and threat of punishment, which have to do with matters of the Hereafter or matters of this world; and what Allah tells His messengers about of matters of the unseen as proof that they are indeed messengers, such as the verses in which He, may He be exalted, says (interpretation of the meaning): 
{The Byzantines have been defeated in the nearest land. But they, after their defeat, will overcome within three to nine years.} [ar-Rum 30:2-4]
The purpose behind that is so that the messengers will acquire certain, clear and beneficial knowledge, as if they had seen these matters themselves.” (At-Tahrir wa’t-Tanwir, 29/248)
With regard to what is granted to some of the righteous of knowledge of some unseen matters, it is by way of karamah (honouring them) and may be granted by some of them by way of inspiration and the like.
Shaykh al-Islam said: 
“The miracles and signs of the awliya (close friends of Allah) are part of the miracles and signs of the prophets, because they definitely confirm the prophethood of the prophets and confirm that they are indeed true prophets. Were that not the case, these people would not be awliya and they would not have any miracles (karamat ).” (An-Nubuwwat, 2/824)
Some of the scholars stated that letting the awliya find out about some matters of the unseen could happen through the angels, so it is like us learning about the events of the Hereafter, which is a matter of the unseen, through the messengers. Thus when we speak of it, it is not the same as when the messengers speak of it.
Types of revelation (wahy)
With regard to the verses referred to, there is nothing in them about learning about the unseen; rather they refer to inspiration that is granted to some of the awliya. Perhaps this is the source of the questioner’s confusion, because the verses speak of wahy being given to someone other than the prophets.
The response to that is as follows:
Wahy (revelation, inspiration) is of two types:
1. Wahy in a special sense (revelation), which is the sending of an angelic messenger to a prophet or messenger.
2. Wahy in a general sense (inspiration), which is what happens to some of the awliya, and to the angels, and to some created beings; this happens through inspiration, dreams, and so on.
Shaykh al-Islam said: 
“Not everyone who receives wahy in the general sense (inspiration) is a prophet, for wahy (inspiration) may be sent to other people.” (An-Nubuwwat, 2/690)
And he said: 
“Similarly, the word wahy may be used in a general sense (meaning inspiration)…
Wahy in the general sense is what may happen to some individuals.” (Majmu‘at al-Masail, Rashid Rida, 3/96)
And Allah knows best.

Praise be to Allah.It is not permissible to ask fortunetellers questions, even if you do not believe them.
It is not permissible to ask fortunetellers questions, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever goes to a fortuneteller and asks him about anything, no prayer will be accepted from him for forty days.” Narrated by Muslim (2230).
This applies to the one who asked him a question without believing him. However, if he also believes that, then the matter is more serious, as the Prophet (blessings and peace of Allah be upon him) said: “Whoever has intercourse with a menstruating woman, or with a woman in her back passage, or goes to a fortuneteller and believes what he says, has disbelieved in what Allah sent down to Muhammad (blessings and peace of Allah be upon him).” Narrated by Ahmad (9779), Abu Dawood (3904), at-Tirmidhi (135), and Ibn Maajah (936). Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Reading the words of fortune tellers and soothsayers is haraam (forbidden).
It says in Kashshaaf al-Qinaa‘ (1/434): It is not permissible to look at the books of the People of the Book – this was stated by Imam Ahmad – because the Prophet (blessings and peace of Allah be upon him) got angry when he saw that ‘Umar had a page of the Torah, and he said: “Are you doubting, O son of al-Khattab…?” And it is not permissible to look at the books of the people of innovation, or books that contain [a mixture of] truth and falsehood, or to narrate them, because of the harm that may cause by corrupting people’s beliefs. End quote.
In (3/34) it says, discussing haraam branches of knowledge: … and prohibited branches of knowledge, such as ‘ilm al-kalaam [“Islamic philosophy”], or philosophy, charlatanry. astrology, geomancy, and other kinds of divination. Also prohibited are witchcraft and amulets written in languages other than Arabic for those who do not understand their meanings.
Also prohibited is working out the numerical value of a person’s name and his mother’s name (numerology), or working out his “star sign” (horoscope), and determining on that basis that he will be poor or rich, or other supposed astrological indications of worldly fortunes. End quote.
It says in Fataawa al-Lajnah ad-Daa’imah (1/203): What is the Islamic ruling on believing in the horoscopes that are found in newspapers and magazines, and on reading them?
Answer: Believing that bad luck and good luck are connected to the stars and constellations comes under the heading of the shirk of the early Magians and the Sabians among the philosophers, and others of that ilk among disbelieving and polytheist groups. Claiming to have knowledge of that is clearly claiming to have knowledge of the unseen, and that is like trying to compete with Allah in His sovereignty; this is a grave form of shirk. Moreover it is in reality charlatanry and lying, toying with people’s minds, consuming their wealth unlawfully, corrupting their beliefs and confusing them.
Based on that, it is haraam to publish horoscopes, to read them and to propagate them among the people, and it is not permissible to believe them; rather this is a branch of disbelief (kufr) that is contrary to Tawheed. What is required is to avoid that, advise people to keep away from it, rely on Allah (may He be glorified and exalted) and put your trust in Him in all your affairs.
Bakr Abu Zayd, ‘Abd al-‘Azeez Aal ash-Shaykh, Saalih al-Fawzaan, ‘Abdullah ibn Ghadyaan, ‘Abd al-‘Azeez ibn ‘Abdillah ibn Baaz. End quote.
If you deliberately read it, then repent to Allah and seek His forgiveness, and do not do such a thing ever again.
And Allah knows best.

Praise be to Allah.Types of Zulm (wrongdoing) in Islam
Wrong others 
Wrongdoing (zulm) is something that a person may do to other people or other creatures, by impugning their honour or harming them physically, or transgressing against their wealth unlawfully.
Wronging oneself
The word wrongdoing (zulm) refers to what a person may do of heedlessness or falling short with regard to his duties towards Allah, may He be glorified and exalted.
In the case of this type of wrongdoing, it cannot be said that the person wronged his Lord; rather in reality he has wronged himself, because Allah, may He be glorified and exalted, is not harmed by the disobedience of His slaves and He does not benefit from their obedience.
Allah, may He be glorified and exalted, said of the Children of Israel (interpretation of the meaning):
{and they wronged Us not – but they were [only] wronging themselves.} [al-Baqarah 2:57]
Ibn Jarir at-Tabari said: 
“What is meant by the words {and they wronged Us not} is that their actions and their disobedience to Us did not cause any harm to Us or undermine Us. Rather their actions caused harm to them and undermined them… For our Lord, may He glorified, is not harmed by the sin of a sinner, His stores are not depleted by the wrongdoing of a wrongdoer, He does not benefit from the obedience of one who is obedient, His dominion is not increased by the justice of one who is just; rather the wrongdoer only wrongs himself, the sinner only undermines himself, the obedient one only benefits himself, and the just one only helps himself.” (Tafsir at-Tabari, 1/711)
Moreover, wrongdoing and oppression (zulm) only affects those who are helpless, weak or easy to pick on, and Allah is far above such things.
Hence Ibn ‘Abbas said concerning the words {and they wronged Us not}: “[What is meant is:] We are too mighty to be wronged.” (Tafsir Ibn Abi Hatim, 1/116)
Al-Alusi said: “It is not possible for anyone to wrong Allah, may He be exalted, at all.” (Ruh al-Ma’ani, 1/265)
Ibn al-Qayyim said: “No person can wrong his Lord; rather he wrongs himself. And his Lord does not wrong him; rather he is the one who wrongs himself.” (al-Jawab al-Kafi, p. 71)
Is it OK to say that a person has wronged his Lord?
Hence what is commonly said by some people, that it is possible for a person to wrong his Lord and to wrong himself and to wrong others is not correct. Rather the correct thing is to say that the person did wrong with regard to his relationship with his Lord.
Types of sins
In the hadith it says: 
“Sins are of three types: a sin of which Allah will not forgive any part, a sin that Allah does not care about, and a sin of which He will not overlook any part.
As for the sin of which Allah will not forgive any part, it is associating others with Allah, may He be glorified and exalted. Allah, may He be glorified and exalted, says (interpretation of the meaning):
{Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills} [an-Nisa 4:48]
As for the sin which Allah does not care about, it is when a person wrongs himself by falling short regarding his relationship with his Lord.
As for the sin of which Allah will not overlook any part, it is the wrongs that people do to one another and scores that will inevitably be settled.” (Narrated by al-Hakim in al-Mustadrak ‘ala as-Sahihayn, 4/619). There is some weakness in its isnad, but it has corroborating evidence in the hadith of Anas that was narrated by Abu Dawud at-Tayalisi (3/579). It was classed as hasan by Shaykh al-Albani in as-Silsilah as-Sahihah (1927).
Categories of zulm according to some scholars
Some of the scholars mentioned only two categories of wrongdoing.
Ibn Rajab al-Hanbali said of wrongdoing (zulm): It is of two types:
The first type is wronging oneself, the worst of which is shirk (associating others with Allah), as Allah, may He be exalted, says (interpretation of the meaning):
{Indeed, association [with Him] is great injustice (zulm).} [Luqman 31:13]
The one who associates others with Him has regarded a created being as being of the same status as the Creator, and has worshipped that created being and shown devotion to it, thus putting things in the wrong place. The most frequently mentioned warnings to wrongdoers in the Quran refer to those who associate others with Allah, as He, may He be glorified and exalted, says (interpretation of the meaning):
{And the disbelievers – they are the wrongdoers.} [al-Baqarah 2:254]
Then after that come other sins, of various types, major and minor .
The second type of wrongdoing is wronging others. The Prophet (blessings and peace of Allah be upon him) said in his khutbah during the Farewell Pilgrimage: “Indeed your blood, your wealth and your honour are sacred to you, as sacred as this day of yours, in this month of yours, in this land of yours.” (Jami‘ al-‘Ulum wa’l-Hikam, 2/36)
In conclusion, what a person does of shirk, disbelief (kufr), sins and major sins is wronging himself, or it may be said that the person has done wrong with regard to his relationship with Allah. What is meant by that is sins that have nothing to do with the rights of other people; rather they are transgressions against the rights of Allah, may He be exalted. It cannot be said that the person wronged his Lord, because this phrase is likely to be misunderstood, and Allah is too great and mighty to be wronged by any of His slaves.
And Allah knows best.

Praise be to Allah.Firstly:
This is an abhorrent statement that no one would say except one who is twisted and misguided, and denies the blessings of his Lord and His favours to him.
It is a lie and fabrication against Allah, ascribing to Him bad characteristics that are not appropriate for a human being of sound character, so how about the Creator, the Generous, the Beneficent, the Most Merciful, may He be exalted and sanctified?
Allah, may He be exalted, does not love to punish and torment His creation; rather He loves to show them mercy and guide them, and He is more merciful to them than their own selves and their mothers.
Allah, may He be exalted, says (interpretation of the meaning):
“Why would Allah punish you if you are grateful and believe? And ever is Allah Appreciative and Knowing”
[an-Nisa’ 4:147].
Shaykh as-Sa‘di (may Allah have mercy on him) said:
Then Allah, may He be exalted, tells us of the perfect nature of His self-sufficiency and the vastness of His forbearing, mercy and kindness: “Why would Allah punish you …?” Because Allah is Appreciative and Knowing, He will give those who carry the heavy burden of commitment for His sake and persist in doing righteous deeds an immense reward and abundant kindness. Whoever gives up something for the sake of Allah, Allah will give him something better than it.
Furthermore, He knows how you appear outwardly and what is in your hearts, and He knows what you do and what it is based on, be it sincerity or the opposite. He wants you to repent and turn back to Him, then if you turn to Him, why should He punish you? He does not find any joy in punishing you and He does not benefit from punishing you; rather the sinner only harms himself, just as the deed of one who is obedient is to his own benefit.
End quote from Tafseer as-Sa‘di (211).
The great scholar at-Taahir ibn ‘Ashoor (may Allah have mercy on him) said: This may be addressed to and intended for the entire ummah, or it may be addressed to the hypocrites, beginning by speaking of an absent party, then addressing them directly, by way of showing kindness to them.
The question in the phrase “Why would Allah punish you” is formed in such a way as to indicate that the expected response is negative, so it is denying such a thing. In other words: Allah would not punish you at all.
What is meant is that the warning that is addressed to the hypocrites is a warning against disbelief and hypocrisy, and no more. Therefore if they repent and mend their ways, and hold fast to Allah, He will forgive them and spare them punishment. So they should not think that Allah will punish them because He hates them personally, or because He finds joy in punishing them. Rather it is a requital for bad conduct, because the Most Wise does what is appropriate, so He rewards good with good and requites bad with bad. If the evildoer gives up his bad deeds, Allah will spare him from the punishment for those deeds, because He does not benefit either from punishment or from reward; rather this is the divinely ordained process of cause and effect. If the believers persist in adhering to their faith and showing gratitude, and they avoid taking the hypocrites and disbelievers as allies and friends, then Allah will not punish them, because there is no reason to punish them.
End quote from at-Tahreer wa’t-Tanweer (5/245).
It was narrated from ‘Umar ibn al-Khattab that he said: Some prisoners were brought to the Messenger of Allah (blessings and peace of Allah be upon him), and there was a woman among the prisoners who was searching for someone. When she found a small boy among the prisoners, she clasped him to her and started to breastfeed him. The Messenger of Allah (blessings and peace of Allah be upon him) said to us: “Do you think that this woman would throw her child into the fire?” We said: No, by Allah, she would never do that if she is able not to. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah is more merciful towards His slaves than this woman is towards her child.”
Narrated by al-Bukhaari (5999) and Muslim (2754).
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When Allah created the universe, he wrote in His Book, which is with Him above the Throne: “My mercy precedes My wrath.”
Narrated by al-Bukhaari (7453) and Muslim (2751).
It was narrated that Salmaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “On the day that Allah created the heavens and the earth, He created one hundred parts of mercy, each of which is as great as the distance between the heavens and the earth, and He put one part of that mercy on earth, because of which a mother shows compassion to her child and animals and birds show compassion to one another. When the Day of Resurrection comes, that mercy will complete the number (again).”
Narrated by Muslim (2753).
In addition to His perfect mercy, kindness, beneficence and compassion to His slaves, Allah, may He be glorified, is Most Wise, All-Knowing, the Creator, Almighty; He is not pleased if He is disobeyed or disbelieved in, and He does not accept for His Prophets to be rejected or for His slaves to be wronged. Hence He warned those who disbelieve in Him, rebel against Him, reject His Messengers and wrong His slaves of a severe and painful punishment.
This is part of His perfect justice and might, as He, may He be exalted, says (interpretation of the meaning):
“[O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful
And that it is My punishment which is the painful punishment”
[al-Hijr 15:49, 50].
Rather if (hypothetically speaking) He loved to punish and torment people he would do the following:
1. He would love to punish and torture people, even if they were obedient and adhered to His commands. But Allah, may He be exalted, says (interpretation of the meaning):
“Indeed, Allah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward”
[an-Nisa’ 4:40].
2. He would not give His slave any respite, excuse or chance to repent. But Allah, may He be glorified, is forbearing and generous, and He gives respite to His slaves, and leaves them with no excuse. He sends Messengers to them to remind them, and tests them in this world so as to instill in them fear of Him and bring them closer to Him.
3. He would mostly resort to torment and punishment, and rarely show mercy. But Allah, may He be exalted, is the most merciful of those who show mercy, and His mercy precedes His wrath.
Think and reflect. There are billions of people today who revile Allah and attribute a son to Him, or deny Him, or worship others instead of Him, yet despite that, he grants them provision and good physical health, and he bestows innumerable blessings upon them. He does not hasten the punishment for them, and He accepts the repentance of those among them who repent, even if the one who repents has led a life of disbelief and rebellion; He rejoices over that repentance, honours the one who repents, and turns his previous bad deeds into good deeds!
What mercy, forbearance and generosity can surpass this?
Al-Bukhaari (6099) and Muslim (2804) narrated that Abu Moosa said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No one is more patient in bearing offensive things that he hears than Allah, may He be glorified and exalted; others are associated with Him, a son is attributed to Him, but He still grants them health and provision.”
To sum up, the one who expresses this view does not know Allah at all! And he does not know that He is the one who grants provision and bestows generously, and that everything that a person has of wealth, health, happiness, intellect, the ability to think, compassion towards others and being enabled to do good all comes from Allah. If he believed in that, he would realize that Allah is the most merciful of those who show mercy and is the most generous of those who show generosity.
The remedy for these people – if they truly seek good – is to learn about Allah and see for themselves the impact of His mercy. That is better for them than repeating the words of deniers of whom Allah says (interpretation of the meaning):
“They recognize the favor of Allah; then they deny it. And most of them are disbelievers”
[an-Nahl 16:83].
Secondly:
The one who sincerely cares about himself and about his faith, and is very cautious lest anything have a bad impact on it, should not listen to the specious arguments of the deniers and doubters, for that may undermine his faith and cause doubts to enter his heart.
No one should examine specious arguments except those who are well grounded in knowledge. Allah, may He be exalted, says (interpretation of the meaning):
“And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few”
[an-Nisa’ 4:83].
We ask Allah to help us and you to avoid fitnahs (temptations, confusion), both apparent and hidden.
And Allah knows best.

Praise be to Allah.We do not think there is any difference between you saying “In sha Allah ” or “Bi idhnillah.” That is for several reasons, the most important of which are:
Firstly:
What is meant by both phrases is very similar, so making something conditional upon Allah’s will is similar to making it conditional upon His leave or permission. This is because both the general will of Allah and His universal leave and decree are both characteristics of divine Lordship that belong to the Creator, may He be glorified and exalted. Whatever Allah wills, He has permitted it to happen, and whatever He has permitted to happen, He has willed that it be created and brought into existence. Thus the two meanings are synonymous.
Secondly:
The Quranic usage of these two phrases is also very close in meaning, and we do not see any difference between their meanings, as they are always used in the same context. Allah, may He be exalted, says (interpretation of the meaning):
{It has never been for us to bring you evidence except by permission of Allah.} [Ibrahim 14:11]
{And it was not for a messenger to come with a sign except by permission of Allah.} [ar-Ra‘d 13:38]
With regard to His will, Allah, may He be exalted, says (interpretation of the meaning):
{Blessed is He who, if He willed, could have made for you [something] better than that – gardens beneath which rivers flow – and could make for you palaces.} [al-Furqan 25:10]
In fact, in the Quran there are some verses which mention both phrases together, which is indicative of how close they are in meaning. We see this in the verses in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
{And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.} [ash-Shura 42:51]
{And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.} [an-Najm 53:26]
Thirdly:
We have not come across anyone among the mufassirin, scholars of ‘aqidah and commentators on hadith who differentiates between the two phrases; rather we have found those who interpret the divine will as referring to Allah’s leave or permission.
Al-‘Allamah at-Tahir ibn ‘Ashur (may Allah have mercy on him) said:
“What is meant by the divine will is Allah’s permission.” (At-Tahrir wa’t-Tanwir (15/296)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
“Allah’s permission is of two types: universal (kawni) and religious (shar‘i). They have been explained previously in the verse (interpretation of the meaning): {it is [none but] he who has brought the Quran down upon your heart, [O Muhammad], by permission of Allah} [al-Baqarah 2:97].” (Tafsir al-Fatihah wa’l-Baqarah, 3/36)
The fuqaha have a topic called al-istithna (condition; it refers to saying “In sha Allah (if Allah wills)”) in which they discuss oaths, vows, divorce (talaq) and so on. They say: That is when you connect something to the will of Allah and the like, which renders the ruling invalid, as it says in al-Mawsu‘ah al-Fiqhiyyah (7/278). And they say: When you say “bi idhnillah,” it leads to the same outcomes as saying “in sha Allah .”
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked the following question: Is it permissible to make a condition in an oath by saying words other than “in sha Allah,” such as saying “Bi idhnillah (by Allah’s leave)”?
He replied:
“Yes, that is permissible, because saying “bi idhnillah” is like saying “in sha Allah.” (Liqa al-Bab al-Maftuh (no. 119, question no. 18)
And Allah knows best.

Praise be to Allah.The abhorrent nature of shirk, wrongdoing and shameful deeds is something that is well-established even if one has not heard of the teachings of the Prophets, but the (divine) punishment of one who does such deeds does not become due until after the teachings reach him

What Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) meant by these words was to highlight that shirk is wrong and blameworthy, and that the one who commits shirk is to be described as a mushrik; his action is abhorrent and blameworthy, regardless of whether or not proof with evidence has been established against the mushrik, because shirk is abhorrent in all cases, before the sending of the message and afterwards.
Then he explained: The (divine) punishment of this mushrik is conditional and cannot be carried out unless matters are explained and proof is established. Therefore he does not deserve to be punished except after the Messenger has come and after the matter has been explained and made clear. If he associates others with Allah after the matter has been explained, then he deserves punishment, but if he did that before becoming aware of the teachings that were brought by the Messenger, he does not deserve punishment until proof is established against him.
So the discussion of Ibn Taymiyah is highlighting two issues:
-1-
He points out that shirk is abhorrent and is entirely evil; that is its inherent nature and cannot be separated from it, whether that is before proof was established with the sending of the Messengers and Books, or after that. The mushrik is the one who fell into shirk and it became his practice; the fact that proof has not been established does not alter the nature or name of shirk as described in the religious texts.
-2-
The mushrik does not deserve to be punished for his shirk except after proof is established against him. Punishment and reward cannot become due on the basis of what may be arrived at on the basis of rational thinking. Allah, may He be exalted, says (interpretation of the meaning):
“And never would We punish until We sent a messenger”
[al-Isra’ 17:15]
“And Allah would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, Allah is Knowing of all things”
[at-Tawbah 9:115].
By highlighting the above, Shaykh al-Islam (may Allah have mercy on him) intended to refute the arguments of two (theological) groups:
-1-
The Mu‘tazilah and those who followed them in their view that the mushrikeen [those who associate others with Allah] are deserving of (divine) punishment on the basis of what they could have understood through rational thinking, even if proof was not established against them through the sending of the Messenger.
-2-
The Ash‘aris and those who agreed with their view that shirk and wrongdoing are not abhorrent in and of themselves; rather their abhorrent nature is only confirmed on the basis of the religious texts that highlight their abhorrent nature, after proof is established on the basis of the religious text.
Then he explained that the view of Ahl as-Sunnah is a middle path between these two. Shirk, wrongdoing and shameful deeds are all abhorrent and blameworthy matters, both before proof is established and after that. This is something that is understood by means of rational thinking and sound human nature, but Allah, may He be exalted, does not punish people except after establishing proof against them, as He made clear in His Book.
This is clearly stated by Shaykh al-Islam in several places in his books.
He said:
In some cases Allah differentiates between what came before the message was sent and what came afterwards, in terms of descriptions and rulings. In other cases, He gives the same descriptions and rulings both before and after the message was sent. This is proof against the two groups: against those who say that there is no such thing as deeds that are good or bad, and those who say that they deserve punishment regardless of whether the message reaches them or not.
With regard to the first group, Allah calls them wrongdoers, transgressors and spreaders of corruption and mischief, as He says (interpretation of the meaning):
“Go to Pharaoh. Indeed, he has transgressed”
[Taa-Haa 20:24]
“And [mention] when your Lord called Moses, [saying], ‘Go to the wrongdoing people –
The people of Pharaoh. Will they not fear Allah?’”
[ash-Shu‘araa’ 26:10-11]
“Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a sector among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corrupters”
[al-Qasas 28:4].
Thus Allah tells us that Pharaoh was a wrongdoer, a transgressor and a spreader of corruption and mischief; these descriptions are applied to him and his people, and are a criticism of their deeds, because criticism is only applicable to deeds that are evil and abhorrent. This indicates that deeds may be described as abhorrent and blameworthy before the Messenger came to them, but they did not deserve punishment except after the Messenger came to them, because Allah says (interpretation of the meaning):
“And never would We punish until We sent a messenger”
[al-Isra’ 17:15].
Similarly, Allah tells us that Hood said to his people (interpretation of the meaning):
“O my people, worship Allah; you have no deity other than Him. You are not but inventors [of falsehood]”
[Hood 11:50].
Thus He describes them as inventors of falsehood before any ruling stated by the text that they might have gone against, because they associated another god with Allah.
The description of the mushrik is confirmed before the message is sent, because he is associating others with his Lord and is regarding false gods as being equal to Him, and he is ascribing other gods alongside Him and declaring them to be equals and rivals before the Messenger is sent.
Something similar may be said with regard to ascribing ignorance to the ignorant, and describing someone as being ignorant or behaving in an ignorant manner before the messenger comes.
As for (divine) punishment, however, there is no punishment [except after the message has been sent].
With regard to turning away and refusing to obey Allah, as in the verse (interpretation of the meaning) “And the disbeliever had not believed, nor had he prayed. But [instead], he denied and turned away” [al-Qiyaamah 75:31-32]; this can only be after the coming of the Messenger. Similar to that is what Allah says of Pharaoh (interpretation of the meaning): “But Pharaoh denied and disobeyed” [an-Naazi‘aat 79:21] – that was after the Messenger came to him, as Allah, may He be exalted, says: “And he showed him the greatest sign, But Pharaoh denied and disobeyed” [an-Naazi‘aat 79:20-21] and “But Pharaoh disobeyed the messenger” [al-Muzzammil 73:16].
End quote from Majmoo‘ al-Fataawa (20/37-38).
He (may Allah have mercy on him) also said:
The majority of the earlier and later generations are of the view that what they (Pharaoh and his people, etc.) did before the coming of the Messenger constituted shirk and ignorance, and was something abhorrent and evil, but they did not deserve (divine) punishment until after the coming of the Messenger.
Therefore:
With regard to shirk, wrongdoing, lying, shameful deeds and the like, there are three scholarly views:
-1-
It was said that their abhorrent nature is known through rational thinking, and that they deserve punishment for that in the hereafter, even if no Messenger came to them, as is the view of the Mu‘tazilah and many of the companions of Abu Haneefah, who narrated it from Abu Haneefah himself, and it is also the view of Abu’l-Khattaab and others.
-2-
It was said that there is nothing that can be regarded as abhorrent or good or evil before the sending of the message; rather what is abhorrent is that which Revelation came and said not to do it; what is good is that which revelation came and said to do it, or that for which permission was given to do it, as is the view of the Ash‘aris and those who agree with them.
-3-
And it was said that these deeds were were bad or evil or abhorrent before the Messenger came, but the (divine) punishment only becomes due when the Messenger is sent. This is the view of most of the early generations and most of the Muslims, and it is proven by the Qur’an and Sunnah, which clearly state that what the disbelievers believed in was evil, abhorrent and bad before the Messengers came, even though the punishment did not become due except after the Messenger was sent.
In as-Saheeh it is narrated that Hudhayfah said: O Messenger of Allah, we were in a state of ignorance and evil, then Allah brought this goodness to us. After this goodness, will there be any evil? He said: “Yes, there will be callers at the gates of Hell, and whoever responds to them, they will throw him into it.”
End quote from Majmoo‘ al-Fataawa (11/676-677).
Shaykh ‘Abd al-Lateef ibn ‘Abd ar-Rahmaan ibn Hasan Aal ash-Shaykh (may Allah have mercy on him) said:
The fact that proof was not yet established does not affect the shar‘i descriptions of people and actions; rather things are to be called what the Lawgiver called them, such as disbelief, shirk or evildoing, as named in the religious texts. The fact that proof is not yet established does not alter these descriptions, even if the person is not to be punished if no shar‘i proof was established against him and the message did not reach him. There is a difference between regarding a certain sin as constituting disbelief and regarding the one who did it as a disbeliever.
End quote from Minhaaj at-Ta’sees (p. 316).
For more information and further explanation, please see the answer to question no. 111362.
And Allah knows best.

Praise be to Allah.Undoubtedly you are right to tell them off, because they are coming close to disbelief (kufr ) with these words. Changing one letter does not alleviate the grievousness of their error, because these words are very close to words of disbelief.
Religion has limits that must be protected, and no one should transgress these limits.
These words that sound like words of disbelief are a transgression of those limits, and the only thing standing between the speaker and disbelief is this letter that he changed. Allah, may He be exalted, says, warning such people (interpretation of the meaning):
{They were nearer to disbelief that day than to faith.} [Al ‘Imran 3:167]
Coming near to disbelief is of various levels, and it is not permissible for the Muslim to come near to it on any level. Rather what is required is to keep away from it altogether.
Moreover, coming near to disbelief with such words desensitises the listener to words of disbelief. Perhaps the changed letter may sound unchanged to the listener, and he will not notice the change.
By the same token, changing one letter will not reduce the impact on the listener, for this altered phrase is still indicative of disbelief, so it is as if the listener is saying: I understand what you mean and are referring to.
What the Muslim must do is guard his tongue, for perhaps a word that a person utters, not thinking anything of it, will be the cause of his doom and punishment – Allah forbid.
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) said: “A person may say a word, not realizing its repercussions, for which he will be thrown down into Hell further than the distance between the east and the west.” (Narrated by al-Bukhari (6477) and Muslim (2988)
According to a report narrated by at-Tirmidhi (2314): “A man may utter a word, not seeing anything wrong with it, for which he will fall down into Hell the distance of seventy years.” (Classed as sahهh by al-Albani in Sahهh at-Tirmidhi)
Bilal al-Muzani (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) said: “One of you may speak a word that angers Allah, not realizing how far it may go, and because of it Allah will decree that He is angry with it until the Day he meets Him.” (Narrated by at-Tirmidhi (2319); classed as sahهh by al-Albani in Sahهh at-Tirmidhi)
Moreover, cursing in and of itself is a major sin, so how about if there is added to it that which gives the impression of disbelief and comes near to it?
This way of sounding tough and macho, as some people claim – because they cannot prove themselves to be tough and macho except by cursing and swearing – is baseless and false, and it is not the way to prove anything. If they were real men, they could confirm their manliness in other ways, by speaking true and sound words and committing themselves to them.
And Allah knows best.