4907 - Harun ibn Zayd ibn Abi al-Zarqa' narrated to us, my father narrated to us, Hisham ibn Sa'd narrated to us, from Abu Hazim and Zayd ibn Aslam, that Umm al-Darda' said:
I heard Abu al-Darda' say: I heard the Messenger of Allah, peace and blessings be upon him, say: "Those who habitually curse will not be intercessors, nor witnesses."

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It was also recorded by al-Bukhari in "al-Adab al-Mufrad" (320) from Muslim, and by al-Tirmidhi (2591) via the route of 'Abd al-Rahman ibn Mahdi, both from Hisham, with this chain of transmission.
It is also in "Musnad Ahmad" (20175).
It has a supporting witness in mursal form with the same wording in 'Abd al-Razzaq (19531), and through him al-Baghawi in "Sharh al-Sunnah" (3557), from the hadith of Humayd ibn Hilal, raised to the Prophet, peace and blessings be upon him. Its narrators are trustworthy.
The preceding hadith also supports it, and we have mentioned other supporting witnesses there—refer to them there.

'Ali al-Qari said in "Mirqat al-Mafatih" 4/636: His saying: "Do not curse one another with the curse of Allah" means: do not curse one another, so that none of you says to a specific Muslim: "Upon you be the curse of Allah," for example.
"Nor with the wrath of Allah" means by saying: "The wrath of Allah be upon you." Nor "with the Fire" by saying: "May Allah admit you to the Fire," or "the Fire be your abode."
Al-Tibi said: That is, do not invoke upon people what would distance them from Allah's mercy, whether explicitly, as when you say: "The curse of Allah be upon him," or figuratively, as when you say: "Upon him be the wrath of Allah," or "May Allah admit him to the Fire." His saying "do not curse one another" falls under the category of general metaphor, because in some of its instances it is literal, and in some it is metaphorical. This is specific to a particular person, for cursing is permissible by a general description, such as saying: "The curse of Allah be upon the disbelievers," or by a more specific one, such as saying: "The curse of Allah be upon a particular disbeliever who died in disbelief, like Pharaoh and Abu Jahl."

(1) A sound hadith, and this chain is good on account of Hisham ibn Sa'd, for there is some criticism of him that lowers him from the rank of sound, although he is among the narrators of Muslim, and he has been followed up. The rest of its narrators are trustworthy. Abu Hazim: he is Salamah ibn Dinar.
It was also recorded by Muslim (2598) (86) via the route of Mu'awiyah ibn Hisham, from Hisham ibn Sa'd, with this chain.
It was also recorded by al-Bukhari in "al-Adab al-Mufrad" (316) via the route of Muhammad ibn Ja'far, and by Muslim (2598) (85) via the route of Hafs ibn Maysarah, and by Muslim (2598) via the route of Ma'mar, all three from Zayd ibn Aslam alone, with it, and in Muslim's version there is a story at its beginning. =