إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ
Indeed those who accuse honourable and unaware faithful women shall be cursed in this world and the hereafter, and there shall be a great punishment for them.
EXEGESIS
Yarmūna (accuse) was discussed in verse 4. Like there, accusation here is understood from the context to mean accusation of unchaste behaviour.[1]
Muḥṣanāt (honourable women) was also discussed in verse 4 and means those who are chaste.[2]
Ghāfilāt (unaware women), meaning those who are unaware of sins and indecent acts (fawāḥish).[3] In other words, they have nothing to do with such things and it would never occur to them to engage in such acts.[4] It is said this highlights their purity, because engaging in truly heinous sins is something that would never even occur to a good person.[5] Alternatively, it means those who have no evil intentions.[6]
Another suggestion is that it means those who are unaware of the acts about which the rumours are made. Or, unaware of the rumours and accusations made against them and thus cannot even defend themselves. Or, unaware of the people who have made the accusation. In this sense it is different to verse 4, which spoke of those who openly accuse someone and it is known who the accuser is and therefore that person should be punished unless they bring four witnesses, whereas this verse could be referring to someone who spreads rumours in secret in order to avoid punishment.[7] This seems most appropriate considering the next verse which speaks of their own body testifying against them as to what they have done.
EXPOSITION
Even though this verse is a general exhortation, it no doubt also relates to the event of ifk that was discussed in verses 11-20. After entreating the believers to be forgiving and merciful towards one another, God now turns to those who insist on sin, slander, and their attempts at subverting society, and warns them that their actions will not be left unpunished. As we mentioned previously, this is the dual approach of softness and harshness: Inform My servants that I am indeed the all-forgiving, the all-merciful, and that My punishment is a painful punishment (15:49-50).
Indeed those who accuse honourable and unaware faithful women shall be cursed: Three qualities of purity are mentioned to emphasise how heinous the act of slandering them is.[8]
In this world and the hereafter: it is said that in this world means by being punished with lashing and denial of their testimonies, and in the hereafter by the punishment of hell and denial of entry to paradise.[9] For the worldly curse other things have also been mentioned, such as them being shunned by the believers, and their status lowered in the eyes of society, and tongues withheld from praising them.[10] A more general understanding is that cursed means being withheld from the mercy of God,[11] something which could include all of the above. Furthermore, curse in this world involves closure of the heart to the extent that guidance would no longer enter it.
And there shall be a great punishment for them: considering that a great punishment means the punishment of hell, cursed in this world and the hereafter should mean being removed from the mercy of God, although it is possible that this is stated just for emphasis.
The punishment is described as great because it is far beyond what a person may experience in this world or even imagine. It is not a limited punishment meted out by mortals in this world, but an all-encompassing punishment that lasts as long as God wills.[12]
INSIGHTS FROM HADITH
- It has been reported that this verse was revealed about the Meccan idolaters, who would slander any Muslim woman who emigrated to Medina, saying ‘she has left to engage in fornication’.[13]
Note: This seems more like application of the verse than the reason for revelation.
REVIEW OF TAFSĪR LITERATURE
It has been attributed to some early exegetes that this verse was revealed specifically about ʿĀʾishah.[14] This has been criticised due to the fact that the verse uses the plural. In reply to that some have said the plural is used because slandering one wife of the Prophet is like slandering them all, because they share in their position of honour, akin to the verse, The people of Noah impugned the apostles (26:105).[15] Others have held that the verse is about the wives of the Prophet in general.[16] However, most later exegetes have said the verse is general and about all believers, women and men.[17]
It is reported that Saʿīd ibn Jubayr was asked if zināʾ is worse, or qadhf (falsely accusing a person of zināʾ). He replied that zināʾ is worse. The questioner then asked what about the verse, Indeed those who accuse honourable and unaware faithful women … to which Saʿīd replied: ‘That is specifically for ʿĀʾishah.’[18] However, this is incorrect and the verse is general in its purport and cannot be limited by such claims.[19] The same goes for the claim attributed to Muqātil ibn Sulaymān that this verse was specifically revealed about ʿAbd-Allāh ibn Ubayy.
It has been attributed to Ibn Abbas that he argued this verse was revealed specifically about ʿĀʾishah, or about the wives of the Holy Prophet in general. He then said this verse guarantees punishment, whereas verses 4-5 left a chance for repentance: As for those who accuse honourable women and do not bring four witnesses … Excepting those who repent after that and reform (verses 4-5).[20] So those who slander chaste women are punished by God, unless they repent, whereas those who accuse the wives of the Prophet of adultery are punished no matter what. This too is not solid reasoning, as the opportunity to repent is a general one and does not need to be specified here or elsewhere individually on a case-by-case basis. What this verse is talking about is those who do not repent and die in that state.[21] Ālūsī suggests that perhaps Ibn Abbas was trying to simply emphasise the severity of the sin. Otherwise, there is no reason to deny the possibility for repentance.[22] But these kinds of explanations are only necessary if we wish to accept the attribution to Ibn Abbas as authentic, which is highly unlikely. Actually, the whole position is theologically highly problematic and it creates a great dilemma to claim that a sin cannot be repented for, which is contradictory to a host of Quranic verses such as 39:53. Furthermore, we might remind that the previous verse has generally been understood to indicate that those who repented for their involvement in the slander of the Prophet’s wife should be forgiven.
INSIGHTS FROM OTHER TRADITIONS
- Whoever slanders his neighbour secretly I will destroy. Whoever has a haughty look and an arrogant heart I will not endure.[23]
TOPICAL ARTICLES
Cursing
As we explained in verse 7, laʿn (cursing) means to be far away from that which is good.[24] In effect, it is to be removed from God’s mercy[25] and thus to be condemned to damnation, They are the ones whom Allah has cursed, and whomever Allah curses, you will never find any helper for him (4:52). Cursing (laʿn) is different to sabb, which can in English also be called cursing, but refers to using foul language to attack someone or something.
The curse of God comes about as a result of denial and turning away from God’s reminders, And they say: ‘Our hearts are covered.’ Rather, Allah has cursed them for their unfaith, so few of them have faith (2:88). Often, the one who is cursed in such a manner no longer has any hope of being guided, They are the ones whom Allah has cursed, so He made them deaf, and blinded their sight (47:23). Many of the accursed are incapable of repentance and do not wish to be guided and to find righteousness. Based on this, we understand that the curse of God is more severe than His wrath.
Furthermore, it is obvious that this curse befalls such people while they are still alive. It may even be that God informs them about them being cursed, knowing that this will not change their minds and they will not repent, no matter what. The clear examples of this in the Quran are Iblis (38:78) and Abū Lahab (111:1).
When God curses someone, He cuts them off from His mercy. However, what happens when people curse other people? A person cannot remove the mercy of God from another person; so when a person curses another person, it is actually a supplication, it is to beseech God to remove His mercy from the accursed.[26] There are four possible scenarios of people cursing other people:
- A believer cursing wicked people.
- A wicked person cursing wicked people.
- A wicked person cursing believers.
- A believer cursing believers.
As for the first one, we read the example of this about the prophets occasionally cursing some of their people, such as in the verse, The faithless among the Children of Israel were cursed on the tongue of David and Jesus son of Mary. That, because they would disobey and they used to commit transgression (5:78). Not only the prophets of God, but even believers may curse wicked people, such as in the verse, Indeed those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the book for mankind – they shall be cursed by Allah and cursed by the cursers, except such as repent, make amends, and clarify, those I shall pardon, and I am the all-clement, the all-merciful (2:159-160).
This type of supplication, when done by the believers, is in reality an extension of the concept and duty of tawallī and tabarrī (love and disassociation for the sake of God). Cursing is a form of expressing disassociation from the subject of the curse. It is a declaration from the believer that he condemns the acts of the wicked and wants nothing to do with it and is vehemently opposed to it. So when a believer for examples curses Satan, he is declaring that he knows Satan is his enemy and wishes to avoid the path that Satan is calling him to. Or if a believer curses the killers of Imam al-Husayn (a), he is declaring his opposition to that vile sin and anyone who perpetrated it. This supplication will reinforce the believer’s disassociation from such sins and the enemies of God and the enemies of the believers. A more complete discussion regarding why this love and disassociation is so important is beyond the scope of our discussion here, but suffice to say, it is not possible to be a true believer and hate the friends of God or love the enemies of God.
As for a wicked person cursing another wicked person, this too is a supplication that is answered by God; not because the one cursing is deserving of having his prayers answered, but because the object of the curse is deserving of the curse. However, since the supplicant does not have the necessary prerequisite of disassociation from sin and evil, the curse will also encompass the supplicant: Every time that a nation enters [hell], it will curse its sister [nation]. When they all rejoin in it, the last of them will say about the first of them: ‘Our Lord, it was they who led us astray; so give them a double punishment of the fire.’ He will say: ‘It is double for each [of you], but you do not know’ (7:38).
If on the other hand a wicked person curses a believer, this will certainly not be answered, but rather as some reports have mentioned this curse will backfire onto the supplicant. These reports prohibit from cursing those who are undeserving, and that, for example, if one curses someone who does not deserve it, that curse will befall the curser.[27]
So, for example, if a disbeliever or a hypocrite calls for the curse of God to befall the Holy Prophet, certainly no such curse will befall the Holy Prophet, but rather the curse will befall the curser. This is because through this act they are declaring their enmity to God and their disbelief and hence bring about His wrath and curse on themselves, thus returning it on themselves.
This is why a believer should be very careful not to curse another believer. When invoking the curse of God, one should have absolute certainty that the object of the curse is deserving of it. In cases other than this, one should always speak in general terms, such as ‘may God curse His enemies’, or ‘may the killers of Imam al-Husayn be cursed’, ‘may those who oppress the Muslims be cursed’, and so on. There has been some discussion amongst Muslim scholars in this regard, where some have even considered it impermissible to curse a specific person, saying only general groups or actions should be cursed. However, the majority have permitted it.[28] What is correct is that cursing specific individuals is allowed, as long as the aforementioned conditions are met.
The statement cursed in this world in this verse of Sūrat al-Nūr has also sparked discussion about cursing people who are alive. Definitely, there is no doubt that cursing those who died in a state of enmity to Islam is allowed. Additionally, cursing general groups of people is something that the believers may do and the Quran curses various groups of wrongdoers such as oppressors (11:17), those who harassed the Prophet (33:57), liars (this verse in question), murderers (4:93), hypocrites (9:68), and those who cause corruption in the land (47:22-23).
There is however some discussion regarding cursing a specific someone who is still alive (since it is possible that they may repent and reform). The Quran has of course the example of Abū Lahab and his wife who were cursed in Sūrat al-Masad whilst still alive, but that is a statement by God who knows the state in which such people would perish. So what about us, are we allowed to curse another specific living person even though we do not know what the future holds? Ghazālī was of the opinion that it is not allowed because it is in effect wishing and praying for him to stay as a kāfir. Ibn Ḥajar on the other hand allowed it, as long as it was about wishing that person to be subjected to difficulty and punishment, and not about wishing him to remain in a state of kufr.[29] The correct Quranic view is as we mentioned, that indeed people can be cursed by others while still alive, but this curse is then lifted if they repent, as is made clear in the exception made in the verse, except such as repent make amends, and clarify, those I shall pardon, and I am the all-clement, the all-merciful (2:160).
[1] Tibyan, 7/422; Tabari, 18/82.
[2] Tabrisi, 7/211; Tabari, 18/82.
[3] Tibyan, 7/422; Tabrisi, 7/211; Tabari, 18/82; Baghawi, 3/396.
[4] Alusi, 9/322; Tantawi, 10/103.
[5] Nemuneh, 14/417.
[6] Zamakhshari, 3/222-223.
[7] Nemuneh, 14/417-418. See also Munyah, 19/92.
[8] Mizan, 15/94; Nemuneh, 14/417.
[9] Tibyan, 7/422; Thalabi, 7/81; Baghawi, 3/396.
[10] Qurtubi, 12/210.
[11] Tabari, 18/82; Nemuneh, 14/419; Munyah, 19/92; Sharawi, p. 10237.
[12] See Sharawi, p. 10238.
[13] Thalabi, 3/82; Muhit, 8/26.
[14] Tibyan, 7/422; Tabari, 18/82; Razi, 23/353; Qurtubi, 12/209. Usually this opinion is attributed to Saʿīd ibn Jubayr.
[15] Alusi, 9/322.
[16] Tabari, 18/82-83; Thalabi, 7/82. This is usually attributed to al-Ḍaḥḥāk and Ibn Abbas.
[17] Tibyan, 7/422; Tabrisi, 7/211; Tabari, 18/83; Razi, 23/354; Muhit, 8/26; Alusi, 9/322-323; Muhit, 15/94; Mizan, 15/94; Nemuneh,14/418; Munyah, 19/92.
[18] Tabari, 18/82.
[19] This latter opinion has been attributed to Ibn Abbas, ʿAbd al-Raḥmān ibn Zayd, and many other early exegetes, and is what later exegetes have also adopted. See for example Tibyan, 7/422; Tabrisi, 7/211; Tabari, 18/83.
[20] Tabari, 18/83; Thalabi, 7/82; Suyuti, 5/35.
[21] Tabari, 18/83.
[22] Alusi, 9/322. See also Zamakhshari, 3/223.
[23] Psalms 101:5.
[24] Tahqiq, 10/202, l-ʿ-n.
[25] Tibyan, 2/47.
[26] Tibyan, 2/47; Tabari, 2/33.
[27] See for example Kafi, 2/360; Thawab, pp. 269-270; Wasail, 12/301, h. 16357-16358; Mustadrak.W, 9/141-142; Bihar, 57/19; Abu Dawud, 2/458; Tirmidhi, 3/236.
[28] Al-Nawawī, Sharḥ Ṣaḥīḥ al-Muslim (Beirut: Dār al-Kutub al-ʿArabī, 1987), 11/185. Ālūsī prefers the latter, citing as an example the permissibility of cursing Yazīd ibn Muʿāwiyah, Ibn Ziyād, ʿUmar ibn Saʿd, and others of their ilk (Alusi, 26/73).
[29] Alusi, 9/324.