as an emigrant, the polytheists of Mecca would accuse her of unchastity, saying, ‘She has only left to commit fornication.’”

On this interpretation, the verse concerns those who accuse believing women of unchastity to turn them away from faith, intending thereby to disparage the believers and repel people from Islam, as Ka‘b ibn al-Ashraf did. Accordingly, whoever does this is a disbeliever and is like one who insults the Prophet, may Allah bless him and grant him peace.

His statement that it was revealed during the treaty period means—and Allah knows best—that he was referring to people like those polytheists bound by a treaty. Otherwise, this verse was revealed during the days of the slander, which occurred during the campaign against Banū al-Mustaliq, before the Battle of the Trench, whereas the truce came years later.

Others understood the verse according to its apparent, general meaning, because the occasion of its revelation was the accusation against ‘Ā’ishah, and those who accused her included both believers and hypocrites. The particular occasion of revelation must fall within the general wording, and there is no reason to restrict its scope.

The answer, on this understanding, is that He, glorified is He, says here:

“They have been cursed in this world and the Hereafter.”

The verb is passive, and the one pronouncing the curse is not named. In the other verse, however, He says:

“Indeed, those who offend Allah and His Messenger—Allah has cursed them in this world and the Hereafter.”

When the agent is not named, it is possible that those cursing them are others besides Allah, whether angels or human beings. It is also possible that Allah curses them at one time and some of His creatures curse them at another. Or Allah Himself may curse some of them—those whose accusations constitute an attack on the religion—while His creatures curse the others. If the one pronouncing the curse is a created being, his curse may carry the meaning of