the wāṣilah and the mustawṣilah. This ruling concerns women: the wāṣilah is the woman who joins her hair to other hair so that it appears longer or thicker, and the mustawṣilah is the one who asks that this be done. Both women are cursed on the tongue of the Messenger of Allah ﷺ. Still, were you to see a specific woman attaching hair for another specific woman who requested it, you may not curse that particular individual; it is impermissible—just as we state, in general, that whoever is killed as a martyr is in Paradise, yet when a certain person dies in battle in Allah’s cause we do not declare, with sure knowledge, “This man is a martyr” or testify that he is in Paradise, for bearing witness to Paradise is one matter and cursing an individual is another.

The author—may Allah have mercy on him—gives examples of this distinction. Among them is the Prophet’s ﷺ saying, “May Allah curse the one who moves the land’s boundary markers,” that is, its property lines. This often involves neighbors: a man, for instance, has a plot next to another’s and alters the boundary signs, taking part of his neighbor’s property into his own. Such a person is cursed on the tongue of the Prophet ﷺ; and, in addition to being accursed—Allah’s refuge is sought—he will be made, on the Day of Resurrection, to carry what he usurped of his neighbor’s land on his neck from the seven earths. The Prophet ﷺ said, “Whoever appropriates a handspan of land unjustly will be encircled with it on the Day of Resurrection from the seven earths.” We ask Allah for well-being and seek refuge in Him from disgrace and shame: he will come on that Day before all people carrying what he took—an oppressive burden from the seven earths.

Likewise, the Prophet ﷺ cursed the one who curses his parents. If a person were to say to his mother or father, “May Allah curse you,” or, “Upon you is the curse of Allah,” he becomes deserving of Allah’s curse, for parents are owed dutifulness, kindness, and gentle speech.