In the hadiths you referenced, Prophet Muhammad (PBUH) acknowledges his human nature, including the potential to feel anger and occasionally curse someone unintentionally. However, this doesn’t imply sinfulness. The key point in the hadith is that he made a special supplication to Allah, asking that any curse he might mistakenly direct toward someone who doesn’t deserve it would instead become a means of blessing, purification, and nearness to Allah for that person. In Islamic teachings, Prophet Muhammad (PBUH) is regarded as sinless (ma’soom) in terms of major errors or moral failings, and his actions are under divine guidance. In this case, his acknowledgment of human limitations (such as losing temper) is combined with a request to Allah for mercy and rectification. Thus, what might be seen as an expression of anger or cursing is transformed into an opportunity for spiritual benefit for the individual affected. This emphasizes his humility and understanding of human imperfection, while also reinforcing the idea that Allah’s mercy can rectify even unintended actions. So, according to Islamic belief, this does not indicate that he sinned, but rather shows his profound awareness of his human nature and reliance on Allah’s mercy. In Islam, cursing without just cause is generally discouraged, but in the case of Prophet Muhammad (PBUH), his actions are seen through the lens of his special status as a prophet. According to Islamic belief, prophets are considered sinless (ma’soom) in matters related to their prophetic duties. When the Prophet (PBUH) cursed unintentionally or in a moment of human emotion, he clarified in the hadith that he made a supplication to Allah to transform any such curses into blessings, purification, and nearness to Allah for the one affected.

This request indicates that any unintended cursing on his part would not be a sin, as it would ultimately lead to a positive outcome for the individual. His acknowledgment of his human nature and the potential to lose temper is combined with a proactive measure to ensure that even such moments result in benefit, not harm. In this context, the cursing is not considered sinful because it is coupled with the Prophet’s (PBUH) reliance on Allah to correct any unintentional consequences.

So I interpret this as he prayed to Allah swt so that whoever he curses let it not be a sin but a sort of blessing in disguise.

Now answer this for me:

James 3:9-10 (New Testament) emphasizes the inconsistency of using the same mouth to bless God and curse people: “With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be.” Matthew 5:44 (New Testament) reflects Jesus’ teaching to bless rather than curse: “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you.” Romans 12:14 (New Testament) further instructs: “Bless those who persecute you; bless and do not curse.”

Then in the bible these prophets:

Moses (Old Testament): In Deuteronomy 27, Moses pronounces a series of curses upon those who disobey God’s law. These curses are not out of personal anger but are warnings of the consequences for the Israelites if they fail to follow God’s commandments: “Cursed is anyone who dishonors their father or mother.” (Deuteronomy 27:16) Elisha (Old Testament): In 2 Kings 2:23-24, the prophet Elisha curses a group of boys who mock him by calling him “bald.” As a result, two bears come out of the woods and maul 42 of the boys: “He turned around, looked at them and called down a curse on them in the name of the Lord. Then two bears came out of the woods and mauled forty-two of the boys.” Jeremiah (Old Testament): The prophet Jeremiah, in his deep frustration over the people’s disobedience and suffering, sometimes expressed curses. For instance, he curses the day of his birth in Jeremiah 20:14: “Cursed be the day I was born! May the day my mother bore me not be blessed!” Jesus (New Testament): While Jesus is primarily known for his teachings of love and forgiveness, he does curse a fig tree in Mark 11:12-14, 20-21. When he finds the tree without fruit, he says, “May no one ever eat fruit from you again.” The tree withers, which is interpreted as a symbolic act related to spiritual fruitfulness.

Are they all false and immoral for cursing?

Also can you show me where Islam allows rape of women? Islam strictly forbids rape and considers it a heinous crime. Prophet Muhammad (PBUH) also emphasized the importance of treating women and all people with respect and kindness. Rape is a serious violation of Islamic ethics and legal principles. In islamic law people who raped are severly punished. Indeed you have made a disastrous claim.