In Musnad Ahmad, Sahih Muslim, At-Tirmidhi and An-Nasa'i, it is recorded that Abu Hurayrah said that the Prophet said,
«لَا تَجْعَلُوا بُيُوتَكُمْ قُبُورًا فَإِنَّ الْبَيْتَ الَّذِي تُقْرَأُ فِيهِ سُورَةُ الْبَقَرَةِ لَا يَدْخُلُهُ الشَّيْطَان»(Do not turn your houses into graves. Verily, Shaytan does not enter the house where Surat Al-Baqarah is recited.) At-Tirmidhi said, "Hasan Sahih.
Also, `Abdullah bin Mas`ud said, "Shaytan flees from the house where Surat Al-Baqarah is heard.'' This Hadith was collected by An-Nasa'i in Al-Yawm wal-Laylah, and Al-Hakim recorded it in his Mustadrak, and then said that its chain of narration is authentic, although the Two Sahihs did not collect it. In his Musnad, Ad-Darimi recorded that Ibn Mas`ud said, "Shaytan departs the house where Surat Al-Baqarah is being recited, and as he leaves, he passes gas.'' Ad-Darimi also recorded that Ash-Sha`bi said that `Abdullah bin Mas`ud said, "Whoever recites ten Ayat from Surat Al-Baqarah in a night, then Shaytan will not enter his house that night. (These ten Ayat are) four from the beginning, Ayat Al-Kursi (255), the following two Ayat (256-257) and the last three Ayat.'' In another narration, Ibn Mas`ud said, "Then Shaytan will not come near him or his family, nor will he be touched by anything that he dislikes. Also, if these Ayat were to be recited over a senile person, they would wake him up.''
Further, Sahl bin Sa`d said that the Messenger of Allah said,
«إِنَّ لِكُلِّ شَيْءٍ سَنَامًا، وَإِنَّ سَنَامَ الْقُرْآنِ الْبَقَرَةُ، وَإِنَّ مَنْ قَرَأَهَا فِي بَيْتِهِ لَيْلَةً لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَ لَيَالٍ، وَمَنْ قَرَأَهَا فِي بَيْتِهِ نَهَارًا لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَةَ أَيَّام»(Everything has a hump (or, high peek), and Al-Baqarah is the high peek of the Qur'an. Whoever recites Al-Baqarah at night in his house, then Shaytan will not enter that house for three nights. Whoever recites it during a day in his house, then Shaytan will not enter that house for three days.) This Hadith was collected by Abu Al-Qasim At-Tabarani, Abu Hatim Ibn Hibban in his Sahih and Ibn Marduwyah.
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Abu Hurayrah said, "The Messenger of Allah sent an expedition force comprising of many men and asked each about what they memorized of the Qur'an. The Prophet came to one of the youngest men among them and asked him, `What have you memorized (of the Qur'an) young man' He said, `I memorized such and such Surahs and also Al-Baqarah.' The Prophet said, `You memorized Surat Al-Baqarah' He said, `Yes.' The Prophet said, `Then you are their commander.' One of the noted men (or chiefs) commented, `By Allah! I did not learn Surat Al-Baqarah, for fear that I would not be able to implement it. The Messenger of Allah said,
«تَعَلَّمُوا القُرْآنَ وَاقْرَءُوهُ، فَإِنَّ مَثَلَ الْقُرْآنِ لِمَنْ تَعَلَّمَهُ فَقَرَأَ وَقَامَ بِهِ كَمَثَلِ جِرَابٍ مَحْشُوَ مِسْكًا يَفُوحُ رِيحُهُ فِي كُلِّ مَكَانٍ، وَمَثَلُ مَنْ تَعَلَّمَهُ فَيَرْقُدُ وَهُوَ فِي جَوْفِهِ كَمَثَلِ جِرَابٍ أُوكِيَ عَلى مِسْك»(Learn Al-Qur'an and recite it, for the example of whoever learns the Qur'an, recites it and adheres to it, is the example of a bag that is full of musk whose scent fills the air. The example of whoever learns the Qur'an and then sleeps (i.e. lazy) while the Qur'an is in his memory, is the example of a bag that has musk, but is closed tight.)
This is the wording collected by At-Tirmidhi, who said that this Hadith is Hasan. In another narration, At-Tirmidhi recorded this same Hadith in a Mursal manner, so Allah knows best.
Also, Al-Bukhari recorded that Usayd bin Hudayr said that he was once reciting Surat Al-Baqarah while his horse was tied next to him. The horse started to make some noise. When Usayd stopped reciting, the horse stopped moving about. When he resumed reading, the horse started moving about again. When he stopped reciting, the horse stopped moving, and when he resumed reading, the horse started to move again. Meanwhile, his son Yahya was close to the horse, and he feared that the horse might step on him. When he moved his son back, he looked up to the sky and saw a cloud radiating with light that looked like lamps. In the morning, he went to the Prophet and told him what had happened and then said, "O Messenger of Allah! My son Yahya was close to the horse and I feared that she might step on him. When I attended to him and raised my head to the sky, I saw a cloud with lights like lamps. So I went, but I couldn't see it.'' The Prophet said, "Do you know what that was'' He said, "No.'' The Prophet said,
«تِلْكَ الْمَلَائِكَةُ دَنَتْ لِصَوْتِكَ وَلَو قَرَأْتَ لَأَصْبَحْتَ يَنْظُرُ النَّاسُ إِلَيْهَا، لَا تَتَوارَى مِنْهُم»(They were the angels, they came close hearing your voice (reciting Surat Al-Baqarah), and if you had kept reading, the people would have been able to see the angels when the morning came, and the angels would not be hidden from their eyes.)
This is the narration reported by Imam Abu Ubayd Al-Qasim bin Salam in his book Fada'il Al-Qur'an.
We mentioned that four Ayat in the beginning of Surat Al-Baqarah described the believers. The two last Ayat (2:6-7) describe the disbelievers. Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realize their true reality, Allah mentioned their description in detail. Each of the characteristics that Allah used to described them with is a type of hypocrisy itself. Allah revealed Surat Bara'ah (chapter 9) and Surat Al-Munafiqun (chapter 63) about the hypocrites. He also mentioned the hypocrites in Surat An-Nur (24) and other Surahs, so that their description would be known and their ways and errors could be avoided. Allah said,
[وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ - يُخَـدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُوا وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ ] (8. And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe). (9. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!)
Nifaq means to show conformity - or agreement - and to conceal evil. Nifaq has several types: Nifaq in the creed that causes its people to reside in Hell for eternity, and Nifaq in deed, which is one of the major sins, as we will explain soon, Allah willing. Ibn Jurayj said of the hypocrite that, "His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence.''
The revelations about the characteristics of the hypocrites were revealed in Al-Madinah, this is because there were no hypocrites in Makkah. Rather the opposite was the situation in Makkah, since some people were forced to pretend that they were disbelievers, while their hearts concealed their faith. Afterwards, the Messenger of Allah migrated to Al-Madinah, where the Ansar from the tribes of Aws and Khazraj resided. They used to worship idols during the pre-Islamic period of ignorance, just as the rest of the Arab idolators. Three Jewish tribes resided in Al-Madinah, Banu Qaynuqa`-allies of Al-Khazraj, Banu An-Nadir and Banu Qurayzah-allies of the Aws. Many members of the Aws and Khazraj tribes embraced Islam. However, only a few Jews embraced Islam, such as `Abdullah bin Salam. During the early stage in Al-Madinah, there weren't any hypocrites because the Muslims were not strong enough to be feared yet. On the contrary, the Messenger of Allah conducted peace treaties with the Jews and several other Arab tribes around Al-Madinah. Soon after, the battle of Badr occurred and Allah gave victory to Islam and its people. `Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-Khazraj's chief, and during the period of Jahiliyyah he was the master of both tribes - Aws and Khazraj. They were about to appoint him their king when the Message reached Al-Madinah, and many in Al-Madinah embraced Islam. Ibn Salul's heart was filled with hatred against Islam and its people. When the battle of Badr took place, he said, "Allah's religion has become apparent.'' So he pretended to be Muslim, along with many of those who were just like him, as well as many among the People of the Book. It was then that hypocrisy began in Al-Madinah and among the surrounding nomad tribes. As for the Emigrants, none of them were hypocrites, since they emigrated willingly (seeking the pleasure of Allah). Rather, when a Muslim would emigrate from Makkah, he would be forced to abandon all of his wealth, offspring and land; he would do so seeking Allah's reward in the Hereafter.
Muhammad bin Ishaq narrated that Ibn `Abbas said that,
[وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ ]
(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe) "This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.''
This is how Abu Al-`Aliyah, Al-Hasan, Qatadah and As-Suddi explained this Ayah. Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil. Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said,
[وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ ]
(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe) meaning, they utter these false statements only with their tongues, just as Allah said,
[إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ]
(When the hypocrites come to you (O Muhammad ), they say: "We bear witness that you are indeed the Messenger of Allah.'' Allah knows that you are indeed His Messenger) (63:1).
This Ayah means that the hypocrites utter these statements only when they meet you, not because they actually believe what they are saying. The hypocrites emphasize their belief in Allah and the Last Day with their words, when that is not the case in reality. Therefore, Allah stated that the hypocrites lie in their testimony of creed, when He said,
[وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ]
(And Allah bears witness that the hypocrites are indeed liars.) (63:1), and,
[وَمَا هُم بِمُؤْمِنِينَ]
(while in fact they believe not)
Allah said,
[يُخَـدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُوا]
(They try to deceive Allah and those who believe). The hypocrites show belief outwardly while concealing disbelief. They think that by doing this, they will mislead Allah, or that the statements they utter will help them with Allah, and this is an indication of their total ignorance. They think that such behavior will deceive Allah, just as it might deceive some of the believers. Similarly, Allah said,
[يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ ]
(On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you. And they think that they have something (to stand upon). Verily, they are liars!) (58:18). aHence, Allah refuted their way by saying,
[وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ]
(While they only deceive themselves, and perceive (it) not!) Allah stated that the hypocrites only deceive themselves by this behavior, although they are unaware of this fact. Allah also said,
[إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ]
(Verily, the hypocrites try to deceive Allah, but it is He Who deceives them) (4:142).
Also, Ibn Abi Hatim narrated that Ibn Jurayj commented on Allah's statement,
[إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ]
(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them), "The hypocrites pronounce, `There is no deity worthy of worship except Allah' seeking to ensure the sanctity of their blood and money, all the while concealing disbelief.''Sa`id said that Qatadah said,
[وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ - يُخَـدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُوا وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ ]
(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they believe not. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!) "This is the description of a hypocrite. He is devious, he says the truth with his tongue and defies it with his heart and deeds. He wakes up in a condition other than the one he goes to sleep in, and goes to sleep in a different condition than the one he wakes up in. He changes his mind just like a ship that moves about whenever a wind blows.''
[فِى قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْذِبُونَ ] (10. In their hearts is a disease and Allah has increased their disease. A painful torment is theirs because they used to tell lies.)
As-Suddi narrated from Abu Malik and (also) from Abu Salih, from Ibn `Abbas, and (also) Murrah Al-Hamdani from Ibn Mas`ud and other Companions that this Ayah,
[فِى قُلُوبِهِمْ مَّرَضٌ]
(In their hearts is a disease) means, `doubt', and,
[فَزَادَهُمُ اللَّهُ مَرَضًا]
(And Allah has increased their disease) also means `doubt'. Mujahid, `Ikrimah, Al-Hasan Al-Basri, Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah also said similarly. `Abdur-Rahman bin Zayd bin Aslam commented on,
[فِى قُلُوبِهِمْ مَّرَضٌ]
(In their hearts is a disease), "A disease in the religion, not a physical disease. They are the hypocrites and the disease is the doubt that they brought to Islam.
[فَزَادَهُمُ اللَّهُ مَرَضًا]
(And Allah has increased their disease) meaning, increased them in shameful behavior.'' He also recited,
[فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَوَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ]
(As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add disgrace to their disgrace.) (9:124-125) and commented, "Evil to their evil and deviation to their deviation.'' This statement by `Abdur-Rahman is true, and it constitutes a punishment that is compatible to the sin, just as the earlier scholars stated. Similarly, Allah said,
[وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ ]
(While as for those who accept guidance, He increases their guidance and grants them their piety) (47:17).
Allah said next,
[بِمَا كَانُواْ يَكْذِبُونَ]
(Because they used to tell lies). The hypocrites have two characteristics, they lie and they deny the Unseen.
The scholars who stated that the Prophet knew the hypocrites of his time have only the Hadith of Hudhayfah bin Al-Yaman as evidence. In it the Prophet gave him the names of fourteen hypocrites during the battle of Tabuk. These hypocrites plotted to assassinate the Prophet during the night on a hill in that area. They planned to excite the Prophet's camel, so that she would throw him down the hill. Allah informed the Prophet about their plot, and the Prophet told Hudhayfah their names.
As for the other hypocrites, Allah said about them,
[وَمِمَّنْ حَوْلَكُم مِّنَ الاٌّعْرَابِ مُنَـفِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النَّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ]
(And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you (O Muhammad ) know them not, We know them) (9:101), and,
[لَّئِن لَّمْ يَنتَهِ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ وَالْمُرْجِفُونَ فِى الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لاَ يُجَاوِرُونَكَ فِيهَآ إِلاَّ قَلِيلاً - مَّلْعُونِينَ أَيْنَمَا ثُقِفُواْ أُخِذُواْ وَقُتِّلُواْ تَقْتِيلاً ]
(If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al-Madinah do not cease, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter) (33:60-61).
These Ayat prove that the Prophet was not informed about each and everyone among the hypocrites of his time. Rather, the Prophet was only informed about their characteristics, and he used to assume that some people possessed these characteristics. Similarly, Allah said,
[وَلَوْ نَشَآءُ لأَرَيْنَـكَهُمْ فَلَعَرَفْتَهُم بِسِيمَـهُمْ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ]
(Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!) (47:30).
The most notorious hypocrite at that time was `Abdullah bin Ubayy bin Salul; Zayd bin Arqam - the Companion - gave truthful testimony to that effect. In addition, `Umar bin Al-Khattab once mentioned the matter of Ibn Salul to the Prophet , who said,
«إِنِّي أَكْرَهُ أَنْ تَتَحَدَّثَ الْعَرَبُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَه»(I would not like the Arabs to say to each other that Muhammad is killing his Companions.)
Yet, when Ibn Salul died, the Prophet performed the funeral prayer for him and attended his funeral just as he used to do with other Muslims. It was recorded in the Sahih that the Prophet said,
«إِنِّي خُيِّرْتُ فَاخْتَرْت»(I was given the choice (to pray for him or not), so I chose.)
In another narration, the Prophet said,
«لَوْ أَعْلَمُ أَنِّي لَوْ زِدْتُ عَلَى السَّبْعِينَ يُغْفَرُ لَهُ لَزِدْت»(If I knew that by asking (Allah to forgive Ibn Salul) more than seventy times that He would forgive him, then I would do that.)
[وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ - أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ ] (11. And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'') (12. Verily, they are the ones who make mischief, but they perceive not.)
In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud commented,
[وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ]
(And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'') "They are the hypocrites. As for,
[لاَ تُفْسِدُواْ فِى الأَرْضِ]
("Do not make mischief on the earth''), that is disbelief and acts of disobedience.'' Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement,
[وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ]
(And when it is said to them: "Do not make mischief on the earth,''), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah).'' Ar-Rabi` bin Anas and Qatadah said similarly.
Ibn Jarir said, "The hypocrites commit mischief on earth by disobeying their Lord on it and continuing in the prohibited acts. They also abandon what Allah made obligatory and doubt His religion, even though He does not accept a deed from anyone except with faith in His religion and certainty of its truth. The hypocrites also lie to the believers by saying contrary to the doubt and hesitation their hearts harbor. They give as much aid as they can, against Allah's loyal friends, and support those who deny Allah, His Books and His Messengers. This is how the hypocrites commit mischief on earth, while thinking that they are doing righteous work on earth.''
The statement by Ibn Jarir is true, taking the disbelievers as friends is one of the categories of mischief on the earth. Allah said,
[وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الاٌّرْضِ وَفَسَادٌ كَبِيرٌ ]
(And those who disbelieve are allies of one another, if you do not do this (help each other), there will be turmoil and oppression on the earth, and great mischief.) (8:73), In this way Allah severed the loyalty between the believers and the disbelievers. Similarly, Allah said,
[يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً ]
(O you who believe! Do not take disbelievers as Awliya' (protectors or helpers or friends) instead of believers. Do you wish to offer Allah a manifest proof against yourselves) (4: 144).
Allah then said,
[إِنَّ الْمُنَـفِقِينَ فِى الدَّرْكِ الاٌّسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيراً ]
(Verily, the hyprocrites will be in the lowest depth of the Fire; no helper will you find for them) (4:145).
Since the outward appearance of the hypocrite displays belief, he confuses the true believers. Hence, the deceitful behavior of the hypocrites is an act of mischief, because they deceive the believers by claiming what they do not believe in, and because they give support and loyalty to the disbelievers against the believers.
If the hypocrite remains a disbeliever (rather than pretending to be Muslim), the evil that results from him would be less. Even better, if the hypocrite becomes sincere with Allah and makes the statements that he utters conform to his deeds, he will gain success. Allah said,
[وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ]
(And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'') meaning, "We seek to be friends with both parties, the believers and the disbelievers, and to have peace with both parties.'' Similarly, Muhammad bin Ishaq reported that Ibn `Abbas said,
[وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ]
(And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'') means, "We seek to make amends between the believers and the People of the Book. '' Allah said,
[أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ ]
(Verily, they are the ones who make mischief, but they perceive not.). This Ayah means that the hypocrites' behavior, and their claim that it is for peace, is itself mischief, although in their ignorance, they do not see it to be mischief.
[وَإِذَا قِيلَ لَهُمْ ءَامِنُواْ كَمَآ ءَامَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَآ آمَنَ السُّفَهَآءُ أَلاَ إِنَّهُمْ هُمُ السُّفَهَآءُ وَلَـكِن لاَّ يَعْلَمُونَ ] (13. And when it is said to them: Believe as the people believe,'' They say: "Shall we believe as the fools have believed'' Verily, they are the fools, but they do not know.)
Allah said that if the hypocrites are told,
[ءَامِنُواْ كَمَآ ءَامَنَ النَّاسُ]
("Believe as the people believe,''), meaning, `Believe just as the believers believe in Allah, His angels, His Books, His Messengers, Resurrection after death, Paradise and Hellfire, etc. And obey Allah and His Messenger by heeding the commandments and avoiding the prohibitions.' Yet the hypocrites answer by saying,
[قَالُواْ أَنُؤْمِنُ كَمَآ آمَنَ السُّفَهَآءُ]
("Shall we believe as the fools have believed'') they meant (may Allah curse the hypocrites) the Companions of the Messenger of Allah . This is the same Tafsir given by Abu Al-`Aliyah and As-Suddi in his Tafsir, with a chain of narration to Ibn `Abbas, Ibn Mas`ud and other Companions. This is also the Tafsir of Ar-Rabi` bin Anas and `Abdur-Rahman bin Zayd bin Aslam. The hypocrites said, "Us and them having the same status, following the same path, while they are fools!'' `The fool' is the ignorant, simple-minded person who has little knowledge in areas of benefit and harm. This is why, according to the majority of the scholars, Allah used the term foolish to include children, when He said,
[وَلاَ تُؤْتُواْ السُّفَهَآءَ أَمْوَلَكُمُ الَّتِى جَعَلَ اللَّهُ لَكُمْ قِيَـماً]
(And do not give your property, which Allah has made a means of support for you, to the foolish) (4:5).
Allah answered the hypocrites in all of these instances. For instance, Allah said here,
[أَلاَ إِنَّهُمْ هُمُ السُّفَهَآءُ]
(Verily, they are the fools). Allah thus affirmed that the hypocrites are indeed the fools, yet,
[وَلَـكِن لاَّ يَعْلَمُونَ]
(But they know not). Since they are so thoroughly ignorant, the hypocrites are unaware of their degree of deviation and ignorance, and such situation is more dangerous, a severer case of blindness, and further from the truth than one who is aware.
[وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُوا ءَامَنَّا وَإِذَا خَلَوْاْ إِلَى شَيَـطِينِهِمْ قَالُواْ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ - اللَّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَـنِهِمْ يَعْمَهُونَ ] (14. And when they meet those who believe, they say: "We believe,'' but when they are alone with their Shayatin (devils), they say: "Truly, we are with you; verily, we were but mocking.'') (15. Allah mocks at them and leaves them increasing in their deviation to wander blindly.)
Allah said that when the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. The hypocrites also want to have a share of the benefits and gains that the believers might possibly acquire. Yet,
[وَإِذَا خَلَوْاْ إِلَى شَيَـطِينِهِمْ]
(But when they are alone with their Shayatin), meaning, if they are alone with their devils, such as their leaders and masters among the rabbis of the Jews, hypocrites and idolators.
Ibn Jarir said, "The devils of every creation are the mischievous among them. There are both human devils and Jinn devils. Allah said,
[وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً]
(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).
[قَالُواْ إِنَّا مَعَكُمْ]
(They say: "Truly, we are with you''). Muhammad bin Ishaq reported that Ibn `Abbas said that the Ayah means, "We are with you,
[إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ]
(Verily, we were but mocking), meaning, we only mock people (the believers) and deceive them.'' Ad-Dahhak said that Ibn `Abbas said that the Ayah,
[إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ]
(Verily, we were but mocking), means, "We (meaning the hypocrites) were mocking the Companions of Muhammad.'' Also, Ar-Rabi` bin Anas and Qatadah said similarly. Allah's statement,
[اللَّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَـنِهِمْ يَعْمَهُونَ ]
(Allah mocks at them and leaves them increasing in their deviation to wander blindly) answers the hypocrites and punishes them for their behavior. Ibn Jarir commented, "Allah mentioned what He will do to them on the Day of Resurrection, when He said,
[يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَآءَكُمْ فَالْتَمِسُواْ نُوراً فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَـهِرُهُ مِن قِبَلِهِ الْعَذَابُ ]
(On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!'' It will be said: "Go back to your rear! Then seek a light!'' So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) (57:13), and,
[وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً](And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness.) (3:178).''
He then said, "This, and its like, is Allah's mockery of the hypocrites and the people of Shirk.''
Allah stated that He will punish the hypocrites for their mockery, using the same terms to describe both the deed and its punishment, although the meaning is different. Similarly, Allah said,
[وَجَزَآءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ]
(The recompense for an offense is an offense equal to it; but whoever forgives and makes reconciliation, his reward is with Allah) (42:40), and,
[فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ]
(Then whoever transgresses (the prohibition) against you, transgress likewise against him) (2:194).
The first act is an act of injustice, while the second act is an act of justice. So both actions carry the same name, while being different in reality. This is how the scholars explain deceit, cunning and mocking when attributed to Allah in the Qur'an. Surely, Allah exacts revenge for certain evil acts with a punishment that is similar in nature to the act itself. We should affirm here that Allah does not do these things out of joyful play, according to the consensus of the scholars, but as a just form of punishment for certain evil acts.
Meaning of `Leaves them increasing in their deviation to wander blindly
Allah said,
[وَيَمُدُّهُمْ فِي طُغْيَـنِهِمْ يَعْمَهُونَ]
(Allah mocks at them and leaves them increasing in their deviation to wander blindly). As-Suddi reported that Ibn `Abbas, Ibn Mas`ud and several other Companions of the Messenger of Allah said that,
[وَيَمُدُّهُمْ]
(and leaves them increasing) means, He gives them respite. Also, Mujahid said, "He (causes their deviation) to increase.'' Allah said;
[أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ ]
(Do they think that by the wealth and the children with which We augment them. (That) We hasten to give them with good things. Nay, but they perceive not.) (23:55-56).
Ibn Jarir commented, "The correct meaning of this Ayah is `We give them increase from the view of giving them respite and leaving them in their deviation and rebellion.' Similarly, Allah said,
[وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ ]
(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly). '' (6:110).
Tughyan used in this Ayah means to transgress the limits, just as Allah said in another Ayah,
[إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ ]
(Verily, when the water Tagha (rose) beyond its limits, We carried you in the ship) (69:11).
Also, Ibn Jarir said that the term `Amah, in the Ayah means, `deviation'. He also said about Allah's statement,
[فِي طُغْيَـنِهِمْ يَعْمَهُونَ]
(in their deviation to wander), "In the misguidance and disbelief that has encompassed them, causing them to be confused and unable to find a way out of it. This is because Allah has stamped their hearts, sealed them, and blinded their vision. Therefore, they do not recognize guidance or find the way out of their deviation.''
[أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَـلَةَ بِالْهُدَى فَمَا رَبِحَت تِّجَـرَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ ] (16. These are they who have purchased error with guidance, so their commerce was profitless. And they were not guided.) In his Tafsir, As-Suddi reported that Ibn `Abbas and Ibn Mas`ud commented on;
[أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَـلَةَ بِالْهُدَى]
(These are they who have purchased error with guidance) saying it means, "They pursued misguidance and abandoned guidance. '' Mujahid said, "They believed and then disbelieved,'' while Qatadah said, "They preferred deviation to guidance.'' Qatadah's statement is similar in meaning to Allah's statement about Thamud,
[وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى]
(And as for Thamud, We granted them guidance, but they preferred blindness to guidance) (41:17).
In summary, the statements that we have mentioned from the scholars of Tafsir indicate that the hypocrites deviate from the true guidance and prefer misguidance, substituting wickedness in place of righteousness. This meaning explains Allah's statement,
[أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَـلَةَ بِالْهُدَى]
(These are they who have purchased error with guidance), meaning, they exchanged guidance to buy misguidance. This meaning includes those who first believed, then later disbelieved, whom Allah described,
[ذَلِكَ بِأَنَّهُمْ ءَامَنُواّ ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ]
(That is because they believed, and then disbelieved; therefore their hearts are sealed) (63:3).
The Ayah also includes those who preferred deviation over guidance. The hypocrites fall into several categories. This is why Allah said,
[فَمَا رَبِحَت تِّجَـرَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ]
(So their commerce was profitless. And they were not guided), meaning their trade did not succeed nor were they righteous or rightly guided throughout all this. In addition, Ibn Jarir narrated that Qatadah commented on the Ayah,
[فَمَا رَبِحَت تِّجَـرَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ]
(So their commerce was profitless. And they were not guided), "By Allah! I have seen them leaving guidance for deviation, leaving the Jama`ah (the community of the believers) for the sects, leaving safety for fear, and the Sunnah for innovation.'' Ibn Abi Hatim also reported other similar statements.
[مَثَلُهُمْ كَمَثَلِ الَّذِى اسْتَوْقَدَ نَاراً فَلَمَّآ أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَـتٍ لاَّ يُبْصِرُونَ - صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَرْجِعُونَ ] (17. Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him, Allah removed their light and left them in darkness. (So) they could not see). (18. They are deaf, dumb, and blind, so they return not (to the right path).)
Allah likened the hypocrites when they bought deviation with guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illumnitated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it. Further, this person could not hear or speak and became so blind that even if there were light, he would not be able to see. This is why he cannot return to the state that he was in before this happened to him. Such is the case with the hypocrites who preferred misguidance over guidance, deviation over righteousness. This parable indicates that the hypocrites first believed, then disbelieved, just as Allah stated in other parts of the Qur'an.
Allah's statement,
[ذَهَبَ اللَّهُ بِنُورِهِمْ]
(Allah removed their light) means, Allah removed what benefits them, and this is the light, and He left them with what harms them, that is, the darkness and smoke. Allah said,
[وَتَرَكَهُمْ فِي ظُلُمَـتٍ]
(And left them in darkness), that is their doubts, disbelief and hypocrisy.
[لاَّ يُبْصِرُونَ]
((So) they could not see) meaning, they are unable to find the correct path or find its direction. In addition, they are,
[صُمٌّ]
(deaf) and thus cannot hear the guidance,
[بِكُمْ]
(dumb) and cannot utter the words that might benefit them,
[عَمًى]
(and blind) in total darkness and deviation. Similarly, Allah said,
[فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ]
(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind) (22:46) and this why they cannot get back to the state of guidance that they were in, since they sold it for misguidance.
[أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ فِيهِ ظُلُمَـتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصْـبِعَهُمْ فِى ءَاذَانِهِم مِّنَ الصَّوَعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكـفِرِينَ - يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُواْ وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ] (19. Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers.) (20. The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.)
This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are,
[كَصَيِّبٍ]
(Like a Sayyib), meaning, "The rain", as Ibn Mas`ud, Ibn `Abbas, and several other Companions have confirmed as well as Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, `Ata', Al-Hasan Al-Basri, Qatadah, `Atiyah Al-`Awfi, `Ata' Al-Khurasani, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak said "It is the clouds." However, the most accepted opinion is that it means the rain that comes down during,
[ظُلُمَـتِ]
(darkness), meaning, here, the doubts, disbelief and hypocrisy.
[وَرَعْدٌ]
(thunder) that shocks the hearts with fear. The hypocrites are usually full of fear and anxiety, just as Allah described them,
[يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ]
(They think that every cry is against them) (63: 4), and,
[وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ - لَوْ يَجِدُونَ مَلْجَئاً أَوْ مَغَـرَاتٍ أَوْ مُدَّخَلاً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ ]
(They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush) (9:56-57).
[الْبَرْقَ]
(The lightning), is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites,
[يَجْعَلُونَ أَصْـبِعَهُمْ فِى ءَاذَانِهِم مِّنَ الصَّوَعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكـفِرِينَ]
(They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers), meaning, their cautiousness does not benefit them because they are bound by Allah's all-encompassing will and decision. Similarly, Allah said,
[هَلُ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ - بَلِ الَّذِينَ كَفَرُواْ فِى تَكْذِيبٍ - وَاللَّهُ مِن وَرَآئِهِمْ مُّحِيطٌ ]
(Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind!) (85:17-20).
Allah then said,
[يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ]
(The lightning almost snatches away their sight) meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith. Also, `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
[يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ]
(The lightning almost snatches away their sight), "The Qur'an mentioned almost all of the secrets of the hypocrites.'' `Ali bin Abi Talhah also narrated that Ibn `Abbas said,
[كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ]
(Whenever it flashes for them, they walk therein), "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.''. Similarly, Allah said,
[وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ]
(And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that.) (22:11). Also, Muhammad bin Ishaq reported that Ibn `Abbas said,
[كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُواْ]
(Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still), "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbeleif, they again fall into confusion.'' This was also said by Abu Al-`Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi` bin Anas and As-Suddi, who narrated it from the Companions, and it is the most obvious and most correct view, and Allah knows best.
Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith. Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said,
[يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَآءَكُمْ فَالْتَمِسُواْ نُوراً]
(On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!'' It will be said to them; "Go back to you rear! Then seek a light!'') (57:13).
Allah described the believers,
[يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ]
(On the Day you shall see the believing men and the believing women ـ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise)) (57:12), and,
[يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ]
(The Day that Allah will not disgrace the Prophet (Muhammad ) and those who believe with him. Their Light will run forward before them and (with their Records ـ Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things'') (66:8).
Ibn Abi Hatim narrated that `Abdullah bin Mas`ud commented on,
[نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ]
(Their Light will run forward before them), "They will pass on the Sirat. according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times.'' Ibn Abi Hatim also reported that Ibn `Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished. When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,
[رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا]
(Our Lord! Keep perfect our Light for us).'' Ad-Dahhak bin Muzahim said, "On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,
I am reading this aaya and three different translations and I need to know exactly what it means. If there is anybody here who is studying or has studied this aaya in depth, please give a thorough explanation of this aaya.
[Shakir 2:235] And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.
[Yusufali 2:235] There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing.
[Pickthal 2:235] There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement.
Consequently, there are several types of people. There are the believers whom the first four Ayat (2:2-5) in Surat Al-Baqarah describe. There are the disbelievers who were described in the next two Ayat. And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.
This is similar to the parables that were given in Surat An-Nur (chapter 24). Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.
Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance. Allah said,
[وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً]
(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing) (24:39).
Allah then gave the example of ignorant disbelievers, simple in their ignorance. He said;
[أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَـهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَـتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَمَا لَهُ مِن نُورٍ ]
(Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light) (24:40).
Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers. Allah mentioned these two groups in the beginning of Surat Al-Hajj,
[وَمِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَـنٍ مَّرِيدٍ ]
(And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaytan (devil) (devoid of every kind of good)) (22:3), and,
[ومِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَلاَ هُدًى وَلاَ كِتَـبٍ مُّنِيرٍ ]
(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah)) (22:8).
Furthermore, Allah has divided the group of the believers in the beginning of Surat Al-Waqi`ah (56) and at the end. He also divided them in Surat Al-Insan (76) into two groups, the Sabiqun (those who preceded), they are the "near ones" (Muqaribun) and Ashab Al-Yamin (the companions of the right), and they are righteous (Abrar).
In summary, these Ayat divide the believers into two categories, the near ones and righteous. Also, the disbelievers are of two types, advocates and followers. In addition, the hypocrites are divided into two types, pure hypocrites and those who have some hypocrisy in them. The Two Sahihs record that `Abdullah bin `Amr said that the Prophet said,
«ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ وَاحِدَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا: مَنْ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا ائْتُمِنَ خَان»(Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up. Whenever he speaks, he tells a lie. Whenever he makes a covenant, he proves treacherous. Whenever he is entrusted, he breaches the trust)
Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Hadith stipulates, or in the creed, as the Ayah (2:20) stipulates.
Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah said
«الْقُلُوبُ أَرْبَعَةٌ: قَلْبٌ أَجْرَدُ فِيهِ مِثْلُ السِّرَاجِ يَزْهَرُ وَقَلْبٌ أَغْلَفُ مَرْبُوطٌ عَلى غِلَافِهِ وَقَلْبٌ مَنْكُوسٌ وَقَلْبٌ مُصْفَحٌ، فَأَمَّا الْقَلْبُ الْأَجْرَدُ فَقَلْبُ الْمُؤْمِنِ فَسِرَاجُهُ فِيهِ نُورُهُ، وَأَمَّا الْقَلْبُ الْأَغْلَفُ فَقَلْبُ الْكَافِرِ، وَأَمَّا الْقَلْبُ الْمَنْكُوسُ فَقَلْبُ الْمُنَافِقِ الْخَالِصِ عَرَفَ ثُمَّ أَنْكَرَ وَأَمَّا الْقَلْبُ الْمُصْفَحُ فَقَلْبٌ فِيهِ إيمَانٌ وَنِفَاقٌ وَمَثَلُ الْإيمَانِ فِيهِ كَمَثَلِ الْبَقْلَةِ يَمُدُّهَا الْمَاءُ الطَّيِّبُ وَمَثَلُ النِّفَاقِ فِيهِ كَمَثَلِ الْقُرْحَةِ يَمُدُّهَا الْقَيْحُ وَالدَّمُ فَأَيُّ الْمَادَّتَيْنِ غَلَبَتْ عَلَى الْأُخْرَى غَلَبَتْ عَلَيْه»(The hearts are four (types): polished as shiny as the radiating lamp, a sealed heart with a knot tied around its seal, a heart that is turned upside down and a wrapped heart. As for the polished heart, it is the heart of the believer and the lamp is the light of faith. The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it. As for the wrapped heart, it is a heart that contains belief and hypocrisy. The example of faith in this heart, is the example of the herb that is sustained by pure water. The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart). This Hadith has a Jayid Hasan (good) chain of narration.
Allah said,
[وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ]
(And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things). Muhammad bin Ishaq reported that Ibn `Abbas commented on Allah's statement,
[وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ]
(And if Allah willed, He would have taken away their hearing and their sight), "Because they abandoned the truth after they had knowledge in it.''
[إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ]
(Certainly, Allah has power over all things). Ibn `Abbas said, "Allah is able to punish or pardon His servants as He wills.'' Ibn Jarir commented, "Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight.''
Ibn Jarir and several other scholars of Tafsir stated that these two parables are about the same kind of hypocrite. So the `or' mentioned in,
[أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ]
(Or like a rainstorm from the sky) means `and', just as the Ayah,
[وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً]
(And obey neither a sinner or a disbeliever among them). Therefore, `or' in the Ayah includes a choice of using either example for the hypocrites. Also, Al-Qurtubi said that `or' means, "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.' According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.' The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them.''
I (Ibn Kathir) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated. For instance, Allah mentioned these types in Surat Bara'ah (chapter 9) when He repeated the statement, "And among them'' three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar. For instance, Allah gave two examples in Surat An-Nur, one for the advocates of disbelief and one for the followers of disbelief, He said,
[وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ]
(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until,
[أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ]
(Or (the state of a disbeliever) is like the darkness in a vast deep sea) (24:40).
The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance. Allah knows best.
[يَـأَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِىْ خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ - الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ فِرَاشاً وَالسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَتِ رِزْقاً لَّكُمْ فَلاَ تَجْعَلُواْ للَّهِ أَندَاداً وَأَنتُمْ تَعْلَمُونَ ] (21. O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may acquire Taqwa.) (22. Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He alone has the right to be worshipped).)
Allah next mentioned His Oneness in divinity and stated that He has favored His servants by bringing them to life after they did not exist. He also surrounded them with blessings, both hidden and apparent. He made the earth a resting place for them, just like the bed, stable with the firm mountains.
[وَالسَّمَآءَ بِنَآءً]
(And the sky as a canopy) meaning, `a ceiling'. Similarly, Allah said in another Ayah,
[وَجَعَلْنَا السَّمَآءَ سَقْفاً مَّحْفُوظاً وَهُمْ عَنْ ءَايَـتِهَا مُعْرِضُونَ ]
(And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds)) (21:32).
[وَأَنزَلَ لَكُمْ مِّنَ السَّمَآءِ مَآءً]
(And sends down for you water (rain) from the sky) meaning, through the clouds, when they need the rain. Hence, Allah caused the various types of vegetation and fruits to grow as a means of sustenance for people and their cattle. Allah reiterated this bounty in various parts of the Qur'an.
There is another Ayah that is similar to this Ayah (2:22), that is, Allah's statement,
[الَّذِى جَعَـلَ لَكُـمُ الاٌّرْضَ قَـرَاراً وَالسَّمَآءَ بِنَـآءً وَصَوَّرَكُـمْ فَأَحْسَنَ صُوَرَكُـمْ وَرَزَقَكُـمْ مِّنَ الطَّيِّبَـتِ ذَلِكُمُ اللَّهُ رَبُّكُـمْ فَتَـبَـرَكَ اللَّهُ رَبُّ الْعَـلَمِينَ]
(It is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allah, your Lord, so Blessed be Allah, the Lord of all that exists) (40:64).
The meaning that is reiterated here is that Allah is the Creator, the Sustainer, the Owner and Provider of this life, all that is in and on it. Hence, He alone deserves to be worshipped, and no one and nothing is to be associated with Him. This is why Allah said next,
[فَلاَ تَجْعَلُواْ للَّهِ أَندَاداً وَأَنتُمْ تَعْلَمُونَ]
(Then do not set up rivals unto Allah (in worship) while you know (that He alone has the right to be worshipped)) (2:22).
The Two Sahihs record that Ibn Mas`ud said, "I said to the Messenger of Allah , `Which evil deed is the worst with Allah' He said,
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»(To take an equal with Allah, while He alone created you.)''
Also, Mu`adh narrated the Prophet's statement,
«أَتَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ؟ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا»(Do you know Allah's right on His servants They must worship Him alone and refrain from associating anything with Him in worship.) Another Hadith states,
«لَا يَقُولَنَّ أَحَدُكُمْ مَا شَاءَ اللهُ وَشَاءَ فُلَانٌ، وَلكِنْ لِيَقُلْ: مَا شَاءَ اللهُ ثُمَّ شَاءَ فُلَان»(None of you should say, `What Allah and so-and-so person wills. Rather, let him say, `What Allah wills, and then what so-and-so person wills.)
Imam Ahmad narrated that Al-Harith Al-Ash`ari said that the Prophet of Allah said,
«إِنَّ اللهَ عَزَّوَجَلَّ أَمَرَ يَحْيَى بْنَ زَكَرِيَّا عَلَيْهِ السَّلَامُ بِخَمْسِ كَلِمَاتٍ أَنْ يَعْمَلَ بِهِنَّ، وَأَنْ يَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ وَأَنَّهُ كَادَ أَنْ يُبْطِىءَ بِهَا،فَقَالَ لَهُ عِيسَى عَلَيْهِ السَّلَامُ: إِنَّكَ قَدْ أُمِرْتَ بِخَمْسِ كَلِمَاتٍ أَنْ تَعْمَلَ بِهِنَّ وَتَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ فَإِمَّا أَنْ تُبَلِّغَهُمْ وَإمَّا أَنْ أُبَلِّغَهُنَّ، فَقَالَ: يَا أَخِي إِنِّي أَخْشَى إِنْ سَبَقْتَنِي أَنْ أُعَذَّبَ أَوْ يُخْسَفَ بِي قَالَ: فَجَمَعَ يَحْيَى بْنُ زَكَرِيَّا بَنِي إِسْرَائِيلَ فِي بَيْتِ الْمَقْدِسِ حَتَّى امْتَلَأَ الْمَسْجِدُ، فَقَعَدَ عَلَى الشَّرَفِ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ اللهَ أَمَرَنِي بِخَمْسِ كَلِمَاتٍ أَنْ أَعْمَلَ بِهِنَّ وَآمُرَكُمْ أَنْ تَعْمَلُوا بِهِنَّ أَوَّلُهُنَّ: أَنْ تَعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ اشْتَرَى عَبْدًا مِنْ خَالِصِ مَالِهِ بِوَرِقٍ أَوْ ذَهَبٍ فَجَعَلَ يَعْمَلُ وَيُؤَدِّي غَلَّتَهُ إِلى غَيْرِ سَيِّدِهِ، فَأَيُّكُمْ يَسُرُّهُ أَنْ يَكُونَ عَبْدُهُ كَذلِكَ، وَإِنَّ اللهَ خَلَقَكُمْ وَرَزَقَكُمْ فَاعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا. وَآمُرَكُمْ بِالصَّلَاةِ فَإِنَّ اللهَ يَنْصِبُ وَجْهَهُ لِوَجْهِ عَبْدِهِ مَا لَمْ يَلْتَفِتْ فَإِذَا صَلَّيْتُمْ فَلَا تَلْتَفِتُوا. وَآمُرُكُمْ بِالصِّيَامِ فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ مَعَهُ صُرَّةٌ مِنْ مِسْكٍ فِي عِصَابَةٍ كُلُّهُمْ يَجِدُ رِيحَ الْمِسْكِ وَإِنَّ خَلُوفَ فَمِ الصَّائِم أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ. وَآمُرُكُمْ بِالصَّدَقَةِ فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ أَسَرَهُ الْعَدُوُّ فَشَدُّوا يَدَيْهِ إِلى عُنُقِهِ وَقَدَّمُوهُ لِيَضْرِبُوا عُنُقَهُ فَقَالَ لَهُمْ: هَلْ لَكُمْ أَنْ أَفْتَدِيَ نَفْسِي مِنْكُمْ فَجَعَلَ يَفْتَدِي نَفْسَهُ مِنْهُمْ بِالْقَلِيلِ وَالْكَثِيرِ حَتَّى فَكَّ نَفْسَهُ.وَآمُرُكُمْ بِذِكْرِ اللهِ كَثِيرًا وَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلِ طَلَبَهُ الْعَدُوُّ سِرَاعًا فِي أَثَرِهِ فَأَتَى حِصْنًا حَصِينًا فَتَحَصَّنَ فِيهِ وَإِنَّ الْعَبْدَأَحْصَنَ مَا يَكُونُ مِنَ الشَّيْطَانِ إِذَا كَانَ فِي ذِكْرِ الله»(Allah commanded Yahya bin Zakariya to implement five commands and to order the Children of Israel to implement them, but Yahya was slow in carrying out these commands. `Isa said to Yahya, `You were ordered to implement five commands and to order the Children of Israel to implement them. So either order, or I will do it.' Yahya said, 'My brother! I fear that if you do it before me, I will be punished or the earth will be shaken under my feet.' Hence, Yahya bin Zakariya called the Children of Israel to Bayt Al-Maqdis (Jerusalem), until they filled the Masjid. He sat on the balcony, thanked Allah and praised him and then said, `Allah ordered me to implement five commandments and that I should order you to adhere to them. The first is that you worship Allah alone and not associate any with Him. The example of this command is the example of a man who bought a servant from his money with paper or gold. The servant started to work for the master, but was paying the profits to another person. Who among you would like his servant to do that Allah created you and sustains you. Therefore, worship Him alone and do not associate anything with Him. I also command you to pray, for Allah directs His Face towards His servant's face, as long as the servant does not turn away. So when you pray, do not turn your heads to and fro. I also command you to fast. The example of it is the example of a man in a group of men and he has some musk wrapped in a piece of cloth, and consequently, all of the group smells the scent of the wrapped musk. Verily, the odor of the mouth of a fasting person is better before Allah than the scent of musk. I also command you to give charity. The example of this is the example of a man who was captured by the enemy. They tied his hands to his neck and brought him forth to cut off his neck. He said to them, 'Can I pay a ransom for myself' He kept ransoming himself with small and large amounts until he liberated himself. I also command you to always remember Allah. The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. When the servant remembers Allah, he will be resorting to the best refuge from Satan.)
Al-Harith then narrated that the Messenger of Allah said,
«وَإِنَّ صَلَّى وَصَامَ وَزَعَمَ أَنَّهُ مُسْلِمٌ، فَادْعُوا الْمُسْلِمِينَ بِأَسْمَائِهِمْ عَلَى مَا سَمَّاهُمُ اللهُ عَزَّ وَجَلَّ الْمُسْلِمِينَ الْمُؤْمِنِينَ عِبَادَ الله»
(And I order you with five commandments that Allah has ordered me. Stick to the Jama`ah (community of the faithful), listen and obey (your leaders) and perform Hijrah (migration) and Jihad for the sake of Allah. Whoever abandons the Jama`ah, even the distance of a hand span, will have removed the tie of Islam from his neck, unless he returns. Whoever uses the slogans of Jahiliyah (the pre-Islamic period of ignorance) he will be among those kneeling in Jahannam (Hellfire).) They said, "O Messenger of Allah! Even if he prays and fasts'' He said, (Even if he prays, fasts and claims to be Muslim. So call the Muslims with their names that Allah has called them: `The Muslims, the believing servants of Allah.')
This is a Hasan Hadith, and it contains the statement, "Allah has created and sustains you, so worship Him and do not associate anything with Him in worship.'' This statement is relevant in the Ayat (2:21-22) we are discussing here and supports singling Allah in worship, without partners.
Several scholars of Tafsir, like Ar-Razi and others, used these Ayat as an argument for the existence of the Creator, and it is a most worthy method of argument. Indeed, whoever ponders over the things that exist, the higher and lower creatures, their various shapes, colors, behavior, benefits and ecological roles, then he will realize the ability, wisdom, knowledge, perfection and majesty of their Creator. Once a bedouin was asked about the evidence to Allah's existence, he responded, "All praise is due to Allah! The camel's dung testifies to the existence of the camel, and the track testifies to the fact that someone was walking. A sky that holds the giant stars, a land that has fairways and a sea that has waves, does not all of this testify that the Most Kind, Most Knowledgeable exists''
Hence, whoever gazes at the sky in its immensity, its expanse, and the various kinds of planets in it, some of which appear stationary in the sky - whoever gazes at the seas that surround the land from all sides, and the mountains that were placed on the earth to stabilize it, so that whoever lives on land, whatever their shape and color, are able to live and thrive - whoever reads Allah's statement,
[وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَنُهَا وَغَرَابِيبُ سُودٌوَمِنَ النَّاسِ وَالدَّوَآبِّ وَالاٌّنْعَـمِ مُخْتَلِفٌ أَلْوَنُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ]
(And among the mountains are streaks white and red, of varying colours and (others) very black. And likewise, men and Ad-Dawabb (moving (living) creatures, beasts) and cattle are of various colours. It is only those who have knowledge among His servants that fear Allah) (35: 27-28).
Whoever thinks about the running rivers that travel from area to area bringing benefit, whoever ponders over what Allah has created on earth; various animals and plants of different tastes, scents, shapes and colors that are a result of unity between land and water, whoever thinks about all of this then he will realize that these facts testify to the existence of the Creator, His perfect ability, wisdom, mercy, kindness, generosity and His overall compassion for His creation. There is no deity worthy of worship except Allah, nor is there a Lord besides Him, upon Him we rely and to Him we turn in repentance. There are numerous Ayat in the Qur'an on this subject.
[وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُواْ شُهَدَآءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ - فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِى وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَـفِرِينَ ] (23. And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our servant (Muhammad ), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful). (24. But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.)
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