supplication against them, or it may mean that they distance them from Allah’s mercy.

This is supported by the fact that when a man accuses his wife of unchastity, the two undergo the prescribed exchange of oaths, and in his fifth oath the husband says: “May Allah’s curse be upon him if he is lying.” He thus prays that Allah curse him if his accusation is false. Likewise, Allah commanded His Messenger to invoke His curse upon those who disputed with him concerning the Messiah after knowledge had come to him: they were to supplicate earnestly and invoke Allah’s curse upon the liars. This is one way in which an accuser is cursed. Other ways include his being flogged, having his testimony rejected, and being declared a transgressor. These punish him and exclude him from places of security and acceptance, which are manifestations of Allah’s mercy. This differs from the case of someone whom Allah declares He has cursed in this world and the Hereafter: Allah’s curse upon him entails the loss of all support and his removal from the means of attaining mercy in both abodes.

Further supporting this distinction is His statement:

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

The Quran speaks of a humiliating punishment being prepared only in relation to disbelievers, as in His statements:

“Those who are miserly, urge others to be miserly, and conceal what Allah has given them of His bounty. And We have prepared for the disbelievers a humiliating punishment.”

“Take your precautions. Indeed, Allah has prepared for the disbelievers a humiliating punishment.”

“So they incurred wrath upon wrath, and for the disbelievers there is a humiliating punishment.”

“We only grant them respite so that they may increase in sin, and for them there is a humiliating punishment.”

“And those who disbelieve and reject Our signs—for them there is a humiliating punishment.”

“And when he learns of Our signs