أَخْبَرَنَا إِسْمَاعِيلُ بْنُ مَسْعُودٍ، قَالَ حَدَّثَنَا خَالِدٌ، عَنْ شُعْبَةَ، عَنِ الأَعْمَشِ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مُرَّةَ، يُحَدِّثُ عَنِ الْحَارِثِ، عَنْ عَبْدِ اللَّهِ، قَالَ آكِلُ الرِّبَا وَمُوكِلُهُ وَكَاتِبُهُ إِذَا عَلِمُوا ذَلِكَ وَالْوَاشِمَةُ وَالْمَوْشُومَةُ لِلْحُسْنِ وَلاَوِي الصَّدَقَةِ وَالْمُرْتَدُّ أَعْرَابِيًّا بَعْدَ الْهِجْرَةِ مَلْعُونُونَ عَلَى لِسَانِ مُحَمَّدٍ صلى الله عليه وسلم يَوْمَ الْقِيَامَةِ ‏.‏
Translation
It was narrated from Ibn 'Awn, from Ash-Sha'bi, from Al-Harith, who said

"The Messenger of Allah [SAW] cursed the one who consumes Riba, the one who pays it, the one who writes it down and the one who witnesses it; the woman who does tattoos and the woman who has that done"- he said: "Unless it is done as a remedy;" he said: "Yes"- "the man who married a woman in order to divorce her so that she may go back to her first husband and the man (the first husband) for whom that is done; and the one who withholds Sadaqah (Zakah). And he used to forbid wailing (in mourning), but he did not say 'cursed'"

Comment

The Book of Adornment - Sunan an-Nasa'i 5104

"The Messenger of Allah [SAW] cursed the one who consumes Riba, the one who pays it, the one who writes it down and the one who witnesses it; the woman who does tattoos and the woman who has that done"- he said: "Unless it is done as a remedy;" he said: "Yes"- "the man who married a woman in order to divorce her so that she may go back to her first husband and the man (the first husband) for whom that is done; and the one who withholds Sadaqah (Zakah). And he used to forbid wailing (in mourning), but he did not say 'cursed'"

Commentary on Riba (Usury)

The Prophet's curse encompasses all participants in usurious transactions: the taker who benefits from unlawful gain, the giver who facilitates it, the scribe who documents it, and the witnesses who legitimize it. This comprehensive condemnation demonstrates that involvement in any aspect of Riba incurs divine displeasure.

Scholars explain that Riba corrupts society by replacing mutual cooperation with exploitation, creating economic injustice and spiritual decay. The severity of this prohibition is emphasized through the explicit curse, indicating the gravity of this sin in Islamic law.

Commentary on Tattoos and Permissible Exceptions

The prohibition of tattoos stems from altering Allah's creation without legitimate need. Classical scholars interpret this as changing the natural form that Allah has bestowed upon human beings.

The exception for medical treatment demonstrates Islam's balanced approach - what is normally forbidden becomes permissible when necessary for healing. This principle applies to many prohibitions in Islamic jurisprudence when genuine medical necessity exists.

Commentary on Deceptive Marriage (Hilat at-Tahlil)

This refers to the practice where a man marries a divorced woman with the prearranged intention of divorcing her so she can return to her former husband. Scholars condemn this as a deceptive circumvention of Islamic divorce laws.

The curse extends to both parties: the intermediary husband who participates in this deception and the original husband who arranges it. This ruling preserves the sanctity of marriage and prevents manipulation of divine ordinances.

Commentary on Withholding Zakah and Wailing

Withholding obligatory charity (Zakah) when due is cursed because it constitutes disobedience to Allah's command and deprives the needy of their rights. Zakah purification of wealth and society is a fundamental pillar of Islam.

While wailing in mourning is strongly prohibited, the Prophet did not curse practitioners, showing gradation in reproach. Excessive mourning demonstrates lack of patience and acceptance of divine decree, contradicting proper Islamic conduct during calamity.