2:162 Al-Baqara (The Cow)

وأما من كفر واستمر على كفره حتى مات ولم يرجع إلى ربه, ولم ينب إليه, ولم يتب عن قريب فأولئك { عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ } لأنه لما صار كفرهم وصفا ثابتا, صارت اللعنة عليهم وصفا ثابتا لا تزول, لأن الحكم يدور مع علته, وجودا وعدما. و { خَالِدِينَ فِيهَا } أي: في اللعنة, أو في العذاب والمعنيان { لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ } بل عذابهم دائم شديد مستمر { وَلَا هُمْ يُنْظَرُونَ } أي: يمهلون, لأن وقت الإمهال وهو الدنيا قد مضى, ولم يبق لهم عذر فيعتذرون.

"فصل" لا خلاف في جواز لعن الكفار وقد كان عمر بن الخطاب رضي الله عنه ومن بعده من الأئمة يلعنون الكفرة في القنوت وغيره فأما الكافر المعين فقد ذهب جماعة من العلماء إلى أنه لا يلعن لأنا لا ندري بما يختم الله له وأستدل بعضهم بالآية "إن الذين كفروا وماتوا وهم كفار أولئك عليهم لعنة الله والملائكة والناس أجمعين" وقالت طائفة أخرى: بل يجوز لعن الكافر المعين أختاره الفقيه أبو بكر بن العربي المالكي ولكنه احتج بحديث فيه ضعف وأستدل غيره بقوله عليه السلام في قصة الذي كان يؤتى به سكران فيحده فقال رجل لعنه الله ما أكثر ما يؤتى به فقال رسول الله صلى الله عليه وسلم "لا تلعنه فإنه يحب الله ورسوله" فدل على أن من لا يحب الله ورسوله يلعن والله أعلم.

The Eternal Curse for Those Who hide Religious Commandments

These Ayat sternly warn against those who hide the clear signs that the Messengers were sent with which guide to the correct path and beneficial guidance for the hearts, after Allah has made such aspects clear for His servants through the Books that He revealed to His Messengers. Abu Al-`Aliyah said that these Ayat, "were revealed about the People of the Scripture who hid the description of Muhammad ." Allah then states that everything curses such people for this evil act. Certainly, just as everything asks for forgiveness for the scholar, even the fish in the sea and the bird in the air, then those who hide knowledge are cursed by Allah and by the cursers. A Hadith in the Musnad, narrated through several chains of narrators, that strengthens the overall judgment of the Hadith, states that Abu Hurayrah narrated that Allah's Messenger ﷺ said:

«مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»

(Whoever was asked about knowledge that one has, but he hid it, then a bridle made of fire will be tied around his mouth on the Day of Resurrection.)

It is also recorded by Al-Bukhari that Abu Hurayrah said, "If it was not for an Ayah in Allah's Book, I would not have narrated a Hadith for anyone:

إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ الْبَيِّنَـتِ وَالْهُدَى

(Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down,)"

Mujahid said, "When the earth is struck by drought, the animals say, `This is because of the sinners among the Children of Adam. May Allah curse the sinners among the Children of Adam."'

Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah said that

وَيَلْعَنُهُمُ اللَّـعِنُونَ

(and cursed by the cursers) means that the angels and the believers will curse them. Moreover, a Hadith states that everything, including the fish in the sea, asks for forgiveness for the scholars. The Ayah (2:159 above) states that those who hide the knowledge will be cursed, (in this life and) on the Day of Resurrection, by Allah, the angels, all humanity, and those who curse (including the animals) each in its own distinct way. Allah knows best.

From this punishment, Allah excluded all who repent to Him:

إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ

(Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).)

This Ayah refers to those who regret what they have been doing and correct their behavior and, thus, explain to the people what they have been hiding.

فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

(These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.)

This Ayah also indicates that those who used to call to innovation, or even disbelief, and repent to Allah, then Allah will forgive them. Allah afterwards states that those who disbelieve in Him and remain in this state until they die, then:

أُولَـئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلـئِكَةِ وَالنَّاسِ أَجْمَعِينَ

خَـلِدِينَ فِيهَآ

(it is they on whom is the curse of Allah and of the angels and of mankind, combined. They will abide therein (under the curse in Hell).)

Therefore, they will suffer the eternal curse until the Day of Resurrection and after that in the fire of Jahannam, where,

لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ

(their punishment will neither be lightened)

Hence, the torment will not be decreased for them,

وَلاَ هُمْ يُنظَرُونَ

(nor will they be reprieved.)

The torment will not be changed or tempered for even an hour. Rather, it is continuous and eternal. We seek refuge with Allah from this evil end.

Cursing the Disbelievers is allowed

There is no disagreement that it is lawful to curse the disbelievers. `Umar bin Al-Khattab and the Imams after him used to curse the disbelievers in their Qunut (a type of supplication) during the prayer and otherwise. As for cursing a specific disbeliever, some scholars stated that it is not allowed to curse him, because we do not know how Allah will make his end. Others said that it is allowed to curse individual disbelievers. For proof, they mention the story about the man who was brought to be punished repeatedly for drinking (alcohol), a man said, "May Allah curse him! He is being brought repeatedly (to be flogged for drinking)." Allah's Messenger ﷺ said:

«لَا تَلْعَنْهُ فَإِنَّه يُحِبُّ اللهَ وَرَسُولَه»

(Do not curse him, for he loves Allah and His Messenger).

This Hadith indicates that it is allowed to curse those who do not love Allah and His Messenger . Allah knows best.

Abiding therein that is in the curse and the Fire the latter indicated by the following words the chastisement shall not be lightened for them not even for a blink of an eye no respite shall be given them in which to have time to repent or to excuse themselves.

Cursing an individual is not permissible

From the words of the text :'and died while they were disbelievers', commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet ﷺ has. Cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.

From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La` nah لعنہ ' (curse) means: to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la` nah" لعنہ or 'curse'.