3 – A person is obliged to refrain from insulting people or their parents, for such abuse is prohibited speech and, in addition, provokes others to curse him and his father in return.

4 – The ḥadīth shows that whoever sets an action in motion shares the ruling of the one who executes it: if the deed is good, he shares its reward; if it is evil, he shares its sin.

5 – Ibn Baṭṭāl said: This ḥadīth is a foundational proof for “blocking the means” (sadd al-dharāʾiʿ). It establishes that whenever an act ultimately leads to something unlawful, the act itself becomes unlawful, even if the doer did not intend the forbidden outcome. The same principle is affirmed by the verse, “Do not revile those they call upon besides Allah, lest they, in their hostility and ignorance, revile Allah” (al-Anʿām 6:108). Commenting on this verse, Shaykh ʿAbd al-Raḥmān al-Saʿdī explained: Allah forbade the believers from an act that was originally permissible—even praiseworthy—namely, cursing the idols of the polytheists. Because such cursing would lead the polytheists to blaspheme the Lord of all worlds, Allah prohibited it. The verse therefore supports the juristic maxim, “The means take the ruling of their ends”: whatever leads to the unlawful is itself unlawful, even if it was permissible in origin.

6 – As for the means mentioned in the ḥadīth, they are forbidden means, and their ends are likewise forbidden.