(And when it is said t o t hem: "Do not make mischief on t he eart h,'' t hey say: "We are only peacemakers.'') means, "We seek t o make amends bet ween t he believers and t he People of t he Book. '' Allah said,
ぴ
Ι∠ぺ
∇ユ⊥ヰｚル͡ま
⊥ユ⊥ワ
∠ラヱ⊥ギ͡ジ∇ヘ⊥ヨ∇ャや
リ͡ム⇒∠ャ∠ヱ
ｚΙ
∠ラヱ⊥ゲ⊥バ∇ゼ∠Α
び
(Verily, t hey are t he ones who make mischief, but t hey perceive not .). This Ayah means t hat t he hypocrit es' behavior, and t heir claim t hat it is for peace, is it self mischief, alt hough in t heir ignorance, t hey do not see it t o be mischief.
ぴ
や∠ク͡ま∠ヱ
∠モΒ͡ホ
∇ユ⊥ヰ∠ャ
∇やヲ⊥レ͡ョや∠￢
べ∠ヨ∠ミ
∠リ∠ョや∠￢
⊥サゅｚレャや
∇やヲ⊥ャゅ∠ホ
⊥リ͡ョ∇ぽ⊥ル∠ぺ
べ∠ヨ∠ミ
∠リ∠ョへ
⊥￢べ∠ヰ∠ヘぁジャや
∠Ι∠ぺ
∇ユ⊥ヰｚル͡ま
⊥ユ⊥ワ
⊥￢べ∠ヰ∠ヘぁジャや
リ͡ム⇒∠ャ∠ヱ
ｚΙ
∠ラヲ⊥ヨ∠ヤ∇バ∠Α
び
(13. And when it is said t o t hem: Believe as t he people believe,'' They say: "Shall we believe as t he fools have believed'' Verily, t hey are t he fools, but t hey do not know.)
Allah said t hat if t he hypocrit es are t old,
ぴ
∇やヲ⊥レ͡ョや∠￢
べ∠ヨ∠ミ
∠リ∠ョや∠￢
⊥サゅｚレャや
び
("Believe as t he people believe,''), meaning, ` Believe j ust as t he believers believe in Allah, His angels, His Books, His Messengers, Resurrect ion aft er deat h, Paradise and Hellfire, et c. And obey Allah and His Messenger by heeding t he commandment s and avoiding t he prohibit ions.' Yet t he hypocrit es answer by saying,
ぴ
∇やヲ⊥ャゅ∠ホ
⊥リ͡ョ∇ぽ⊥ル∠ぺ
べ∠ヨ∠ミ
∠リ∠ョへ
⊥￢べ∠ヰ∠ヘぁジャや
び
("Shall we believe as t he fools have believed'') t hey meant (may Allah curse t he hypocrit es) t he Companions of t he Messenger of Allah . This is t he same Tafsir given by Abu Al-` Aliyah and As-Suddi in his Tafsir, wit h a chain of narrat ion t o Ibn ` Abbas, Ibn Mas` ud and ot her Companions. This is also t he Tafsir of Ar-Rabi` bin Anas and ` Abdur-Rahman bin Zayd bin Aslam. The hypocrit es said, "Us and t hem having t he same st at us, following t he same pat h, while t hey are fools!'' ` The fool' is t he ignorant , simple-minded person who has lit t le knowledge in areas of benefit and harm. This is why, according t o t he maj orit y of t he scholars, Allah used t he t erm foolish t o include children, when He said,
ぴ
∠Ι∠ヱ
∇やヲ⊥ゎ∇ぽ⊥ゎ
∠￢べ∠ヰ∠ヘぁジャや
⊥ユ⊥ム∠ャ∠ヲ∇ョ∠ぺ
ヴ͡わｚャや
∠モ∠バ∠ィ
⊥ヮｚヤャや
∇ユ⊥ム∠ャ
⇔ゅヨ⇒∠Β͡ホ
び
(And do not give your propert y, which Allah has made a means of support for you, t o t he foolish) (4:5).
Allah answered t he hypocrit es in all of t hese inst ances. For inst ance, Allah said here,
ぴ
∠Ι∠ぺ
∇ユ⊥ヰｚル͡ま
⊥ユ⊥ワ
⊥￢べ∠ヰ∠ヘぁジャや
び
(Verily, t hey are t he fools). Allah t hus affirmed t hat t he hypocrit es are indeed t he fools, yet ,
ぴ
リ͡ム⇒∠ャ∠ヱ
ｚΙ
∠ラヲ⊥ヨ∠ヤ∇バ∠Α
び
(But t hey know not ). Since t hey are so t horoughly ignorant , t he hypocrit es are unaware of t heir degree of deviat ion and ignorance, and such sit uat ion is more dangerous, a severer case of blindness, and furt her from t he t rut h t han one who is aware.
ぴ
や∠ク͡ま∠ヱ
∇やヲ⊥ボ∠ャ
∠リΑ͡グｚャや
∇やヲ⊥レ∠ョや∠￢
やヲ⊥ャゅ∠ホ
ゅｚレ∠ョや∠￢
や∠ク͡ま∠ヱ
∇や∇ヲ∠ヤ∠カ
∠ャ͡ま
ヴ
∇ユ͡ヰ͡レΒ͡ト⇒∠Β∠セ
∇やヲ⊥ャゅ∠ホ
ゅｚル͡ま
∇ユ⊥ム∠バ∠ョ
ゅ∠ヨｚル͡ま
⊥リ∇エ∠ル
∠ラヱ⊥￢͡ゴ∇ヰ∠わ∇ジ⊥ョ
-⊥ヮｚヤャや
⊥￢ン͡ゴ∇ヰ∠わ∇ジ∠Α
∇ユ͡ヰ͡よ
∇ユ⊥ワぁギ⊥ヨ∠Α∠ヱ
ヶ͡プ
∇ユ͡ヰ͡レ⇒∠Β∇ピ⊥デ
∠ラヲ⊥ヰ∠ヨ∇バ∠Α
び
(14. And when t hey meet t hose who believe, t hey say: "We believe,'' but when t hey are alone wit h t heir Shayat in (devils), t hey say: "Truly, we are wit h you; verily, we were but mocking.'') (15. Allah mocks at t hem and leaves t hem increasing in t heir deviat ion t o wander blindly.)
The Hypocrites' Cunning and Deceit
Allah said t hat when t he hypocrit es meet t he believers, t hey proclaim t heir fait h and pret end t o be believers, loyalist s and friends. They do t his t o misdirect , mislead and deceive t he believers. The hypocrit es also want t o have a share of t he benefit s and gains t hat t he believers might possibly acquire. Yet ,
ぴ
や∠ク͡ま∠ヱ
∇や∇ヲ∠ヤ∠カ
ヴ∠ャ͡ま
∇ユ͡ヰ͡レΒ͡ト⇒∠Β∠セ
び
(But when t hey are alone wit h t heir Shayat in), meaning, if t hey are alone wit h t heir devils, such as t heir leaders and mast ers among t he rabbis of t he Jews, hypocrit es and idolat ors.
Human and Jinn Devils
Ibn Jarir said, "The devils of every creat ion are t he mischievous among t hem. There are bot h human devils and Jinn devils. Allah said,
ぴ
∠マ͡ャ∠グ∠ミ∠ヱ
ゅ∠レ∇ヤ∠バ∠ィ
あモ⊥ム͡ャ
ｙヴ͡ら͡ル
⇔や∂ヱ⊥ギ∠ハ
∠リΒ͡ト⇒∠Β∠セ
͡ザ∇ル͡Ηや
あリ͡イ∇ャや∠ヱ
ヴ͡ェヲ⊥Α
∇ユ⊥ヰ⊥ツ∇バ∠よ
ヴ∠ャ͡ま
∃ヂ∇バ∠よ
∠フ⊥ゲ∇カ⊥コ
や
͡メ∇ヲ∠ボ∇ャ
⇔やケヱ⊥ゲ⊥ビ
び
(And so We have appoint ed for every Prophet enemies Shayat in (devils) among mankind and Jinn, inspiring one anot her wit h adorned speech as a delusion (or by way of decept ion)) (6:112).
The Meaning of ` Mocking
Allah said,
ぴ
∇やヲ⊥ャゅ∠ホ
ゅｚル͡ま
∇ユ⊥ム∠バ∠ョ
び
(They say: "Truly, we are wit h you''). Muhammad bin Ishaq report ed t hat Ibn ` Abbas said t hat t he Ayah means, "We are wit h you,
ぴ
ゅ∠ヨｚル͡ま
⊥リ∇エ∠ル
∠ラヱ⊥￢͡ゴ∇ヰ∠わ∇ジ⊥ョ
び
(Verily, we were but mocking), meaning, we only mock people (t he believers) and deceive t hem.'' Ad-Dahhak said t hat Ibn ` Abbas said t hat t he Ayah,
ぴ
ゅ∠ヨｚル͡ま
⊥リ∇エ∠ル
∠ラヱ⊥￢͡ゴ∇ヰ∠わ∇ジ⊥ョ
び
(Verily, we were but mocking), means, "We (meaning t he hypocrit es) were mocking t he Companions of Muhammad.'' Also, Ar-Rabi` bin Anas and Qat adah said similarly. Allah's st at ement ,
ぴ
⊥ヮｚヤャや
⊥￢ン͡ゴ∇ヰ∠わ∇ジ∠Α
∇ユ͡ヰ͡よ
∇ユ⊥ワぁギ⊥ヨ∠Α∠ヱ
ヶ͡プ
∇ユ͡ヰ͡レ⇒∠Β∇ピ⊥デ
∠ラヲ⊥ヰ∠ヨ∇バ∠Α
び
(Allah mocks at t hem and leaves t hem increasing in t heir deviat ion t o wander blindly) answers t he hypocrit es and punishes t hem for t heir behavior. Ibn Jarir comment ed, "Allah ment ioned what He will do t o t hem on t he Day of Resurrect ion, when He said,
ぴ
∠ュ∇ヲ∠Α
⊥メヲ⊥ボ∠Α
∠ラヲ⊥ボ͡ヘ⇒∠レ⊥ヨ∇ャや
⊥ろ⇒∠ボ͡ヘ⇒∠レ⊥ヨ∇ャや∠ヱ
∠リΑ͡グｚヤ͡ャ
∇やヲ⊥レ∠ョや∠￢
ゅ∠ルヱ⊥ゲ⊥ヌルや
∇ザ͡ら∠わ∇ボ∠ル
リ͡ョ
∇ユ⊥ミ͡ケヲぁル
∠モΒ͡ホ
∇やヲ⊥バ͡ィ∇ケや
∇ユ⊥ミ∠￢へ∠ケ∠ヱ
⊥ジ͡ヨ∠わ∇ャゅ∠プ
∇やヲ
⇔やケヲ⊥ル
∠ゆ͡ゲ⊥ツ∠プ
ユ⊥ヰ∠レ∇Β∠よ
∃ケヲ⊥ジ͡よ
⊥ヮｚャ
∀ゆゅ∠よ
⊥ヮ⊥レ͡デゅ∠よ
͡ヮΒ͡プ
⊥る∠ヨ∇ェｚゲャや
⊥ロ⊥ゲ͡ヰ⇒∠ニ∠ヱ
リ͡ョ
͡ヮ͡ヤ∠ら͡ホ
⊥ゆや∠グ∠バ∇ャや
び
(On t he Day when t he hypocrit es men and women will say t o t he believers: "Wait for us! Let us get somet hing from your light !'' It will be said: "Go back t o your rear! Then seek a light !'' So a wall will be put up bet ween t hem, wit h a gat e t herein. Inside it will be mercy, and out side it will be t orment .) (57:13), and,
ぴ
∠Ι∠ヱ
ｚリ∠ら∠ジ∇エ∠Α
∠リΑ͡グｚャや
∇やヱ⊥ゲ∠ヘ∠ミ
ゅ∠ヨｚル∠ぺ
ヴ͡ヤ∇ヨ⊥ル
∇ユ⊥ヰ∠ャ
∀ゲ∇Β∠カ
∇ユ͡ヰ͡ジ⊥ヘル６Ι
ゅ∠ヨｚル͡ま
ヴ͡ヤ∇ヨ⊥ル
∇ユ⊥ヰ∠ャ
∇やヱ⊥キや∠キ∇ゴ∠Β͡ャ
⇔ゅ∠ヨ∇を͡ま
び
(And let not t he disbelievers t hink t hat Our post poning of t heir punishment is good for t hem. We post pone t he punishment only so t hat t hey may increase in sinfulness.) (3:178).''
He t hen said, "This, and it s like, is Allah's mockery of t he hypocrit es and t he people of Shirk.''
The Hypocrites suffering for their Plots
Allah st at ed t hat He will punish t he hypocrit es for t heir mockery, using t he same t erms t o describe bot h t he deed and it s punishment , alt hough t he meaning is different . Similarly, Allah said,
ぴ
⊥￢へ∠ゴ∠ィ∠ヱ
∃る∠ゃあΒ∠シ
∀る∠ゃあΒ∠シ
ゅ∠ヰ⊥ヤ∇んあョ
∇リ∠ヨ∠プ
ゅ∠ヘ∠ハ
∠ウ∠ヤ∇タ∠ぺ∠ヱ
⊥ロ⊥ゲ∇ィ∠ほ∠プ
ヴ∠ヤ∠ハ
͡ヮｚヤャや
び
(The recompense for an offense is an offense equal t o it ; but whoever forgives and makes reconciliat ion, his reward is wit h Allah) (42:40), and,
ぴ
͡リ∠ヨ∠プ
ン∠ギ∠わ∇ハや
∇ユ⊥ム∇Β∠ヤ∠ハ
∇やヱ⊥ギ∠わ∇ハゅ∠プ
͡ヮ∇Β∠ヤ∠ハ
び
(Then whoever t ransgresses (t he prohibit ion) against you, t ransgress likewise against him) (2:194).
The first act is an act of inj ust ice, while t he second act is an act of j ust ice. So bot h act ions carry t he same name, while being different in realit y. This is how t he scholars explain deceit , cunning and mocking when at t ribut ed t o Allah in t he Qur'an. Surely, Allah exact s revenge for cert ain evil act s wit h a punishment t hat is similar in nat ure t o t he act it self. We should affirm here t hat Allah does not do t hese t hings out of j oyful play, according t o t he consensus of t he scholars, but as a j ust form of punishment for cert ain evil act s.
Meaning of ` Leaves them increasing in their deviation to wander
blindly
Allah said,ぴ
∇ユ⊥ワぁギ⊥ヨ∠Α∠ヱ
ヶ͡プ
∇ユ͡ヰ͡レ⇒∠Β∇ピ⊥デ
∠ラヲ⊥ヰ∠ヨ∇バ∠Α
び
(Allah mocks at t hem and leaves t hem increasing in t heir deviat ion t o wander blindly). As-Suddi report ed t hat Ibn ` Abbas, Ibn Mas` ud and several ot her Companions of t he Messenger of Allah said t hat ,
ぴ
ぁギ⊥ヨ∠Α∠ヱ
∇ユ⊥ワ
び
(and leaves t hem increasing) means, He gives t hem respit e. Also, Muj ahid said, "He (causes t heir deviat ion) t o increase.'' Allah said;
ぴ
∠ラヲ⊥ら∠ジ∇エ∠Α∠ぺ
ゅ∠ヨｚル∠ぺ
∇ユ⊥ワぁギ͡ヨ⊥ル
͡ヮ͡よ
リ͡ョ
∃メゅｚョ
∠リΒ͡レ∠よ∠ヱ
-⊥ネ͡ケゅ∠ジ⊥ル
∇ユ⊥ヰ∠ャ
ヴ͡プ
͡れ∠ゲ∇Β∠ガ∇ャや
モ∠よ
ｚΙ
⊥バ∇ゼ∠Α
∠ラヱ⊥ゲ
び
(Do t hey t hink t hat by t he wealt h and t he children wit h which We augment t hem. (That ) We hast en t o give t hem wit h good t hings. Nay, but t hey perceive not .) (23:55-56).
Ibn Jarir comment ed, "The correct meaning of t his Ayah is ` We give t hem increase from t he view of giving t hem respit e and leaving t hem in t heir deviat ion and rebellion.' Similarly, Allah said,
ぴ
⊥ょあヤ∠ボ⊥ル∠ヱ
∇ユ⊥ヰ∠ゎ∠ギ͡ゃ∇プ∠ぺ
∇ユ⊥ワ∠ゲ⇒∠ダ∇よ∠ぺ∠ヱ
ゅ∠ヨ∠ミ
∇ユ∠ャ
∇やヲ⊥レ͡ョ∇ぽ⊥Α
͡ヮ͡よ
∠メｚヱ∠ぺ
∃りｚゲ∠ョ
∇ユ⊥ワ⊥ケ∠グ∠ル∠ヱ
ヴ͡プ
∇ユ͡ヰ͡ルゅ∠Β∇ピ⊥デ
∠ラヲ⊥ヰ∠ヨ∇バ∠Α
び
(And We shall t urn t heir heart s and t heir eyes away (from guidance), as t hey refused t o believe in it t he first t ime, and We shall leave t hem in t heir t respass t o wander blindly). '' (6:110). Tughyan used in t his Ayah means t o t ransgress t he limit s, j ust as Allah said in anot her Ayah,
ぴ
ゅｚル͡ま
ゅｚヨ∠ャ
ゅ∠ピ∠デ
⊥￢べ∠ヨ∇ャや
∇ユ⊥ム⇒∠レ∇ヤ∠ヨ∠ェ
ヴ͡プ
͡る∠Α͡ケゅ∠イ∇ャや
び
(Verily, when t he wat er Tagha (rose) beyond it s limit s, We carried you in t he ship) (69:11). Also, Ibn Jarir said t hat t he t erm ` Amah, in t he Ayah means, ` deviat ion'. He also said about Allah's st at ement ,
ぴ
ヶ͡プ
∇ユ͡ヰ͡レ⇒∠Β∇ピ⊥デ
∠ラヲ⊥ヰ∠ヨ∇バ∠Α
び
(in t heir deviat ion t o wander), "In t he misguidance and disbelief t hat has encompassed t hem, causing t hem t o be confused and unable t o find a way out of it . This is because Allah has st amped t heir heart s, sealed t hem, and blinded t heir vision. Therefore, t hey do not recognize guidance or find t he way out of t heir deviat ion.''
ぴ
∠マ͡ゃ⇒∠ャ∇ヱ⊥ぺ
∠リΑ͡グｚャや
∇や⊥ヱ∠ゲ∠わ∇セや
∠る∠ヤ⇒∠ヤｚツャや
ン∠ギ⊥ヰ∇ャゅ͡よ
ゅ∠ヨ∠プ
ろ∠エ͡よ∠ケ
∇ユ⊥ヰ⊥ゎ∠ゲ⇒∠イあゎ
ゅ∠ョ∠ヱ
∇やヲ⊥ルゅ∠ミ
∠リΑ͡ギ∠わ∇ヰ⊥ョ
び
(16. These are t hey who have purchased error wit h guidance, so t heir commerce was profit less. And t hey were not guided.)
In his Tafsir, As-Suddi report ed t hat Ibn ` Abbas and Ibn Mas` ud comment ed on;
ぴ
∠マ͡ゃ⇒∠ャ∇ヱ⊥ぺ
∠リΑ͡グｚャや
∇や⊥ヱ∠ゲ∠わ∇セや
∠る∠ヤ⇒∠ヤｚツャや
ン∠ギ⊥ヰ∇ャゅ͡よ
び
(These are t hey who have purchased error wit h guidance) saying it means, "They pursued misguidance and abandoned guidance. '' Muj ahid said, "They believed and t hen disbelieved,'' while Qat adah said, "They preferred deviat ion t o guidance.'' Qat adah's st at ement is similar in meaning t o Allah's st at ement about Thamud,
ぴ
ゅｚョ∠ぺ∠ヱ
⊥キヲ⊥ヨ∠を
∇ユ⊥ヰ⇒∠レ∇Α∠ギ∠ヰ∠プ
∇やヲぁら∠エ∠わ∇シゅ∠プ
ヴ∠ヨ∠バ∇ャや
ヴ∠ヤ∠ハ
ン∠ギ⊥ヰ∇ャや
び
(And as for Thamud, We grant ed t hem guidance, but t hey preferred blindness t o guidance) (41:17).
In summary, t he st at ement s t hat we have ment ioned from t he scholars of Tafsir indicat e t hat t he hypocrit es deviat e from t he t rue guidance and prefer misguidance, subst it ut ing wickedness in place of right eousness. This meaning explains Allah's st at ement ,
ぴ
∠マ͡ゃ⇒∠ャ∇ヱ⊥ぺ
∠リΑ͡グｚャや
∇や⊥ヱ∠ゲ∠わ∇セや
∠る∠ヤ⇒∠ヤｚツャや
ン∠ギ⊥ヰ∇ャゅ͡よ
び
(These are t hey who have purchased error wit h guidance), meaning, t hey exchanged guidance t o buy misguidance. This meaning includes t hose who first believed, t hen lat er disbelieved, whom Allah described,
ぴ
∠マ͡ャ∠ク
∇ユ⊥ヰｚル∠ほ͡よ
∂やヲ⊥レ∠ョや∠￢
ｚユ⊥を
やヱ⊥ゲ∠ヘ∠ミ
∠ノ͡ら⊥ト∠プ
ヴ∠ヤ∠ハ
∇ユ͡ヰ͡よヲ⊥ヤ⊥ホ
び
(That is because t hey believed, and t hen disbelieved; t herefore t heir heart s are sealed) (63:3). The Ayah also includes t hose who preferred deviat ion over guidance. The hypocrit es fall int o several cat egories. This is why Allah said,
ぴ
ゅ∠ヨ∠プ
ろ∠エ͡よ∠ケ
あゎ
∇ユ⊥ヰ⊥ゎ∠ゲ⇒∠イ
ゅ∠ョ∠ヱ
∇やヲ⊥ルゅ∠ミ
∠リΑ͡ギ∠わ∇ヰ⊥ョ
び
(So t heir commerce was profit less. And t hey were not guided), meaning t heir t rade did not succeed nor were t hey right eous or right ly guided t hroughout all t his. In addit ion, Ibn Jarir narrat ed t hat Qat adah comment ed on t he Ayah,
ぴ
ゅ∠ヨ∠プ
ろ∠エ͡よ∠ケ
∇ユ⊥ヰ⊥ゎ∠ゲ⇒∠イあゎ
ゅ∠ョ∠ヱ
∇やヲ⊥ルゅ∠ミ
∠リΑ͡ギ∠わ∇ヰ⊥ョ
び
(So t heir commerce was profit less. And t hey were not guided), "By Allah! I have seen t hem leaving guidance for deviat ion, leaving t he Jama` ah (t he communit y of t he believers) for t he sect s, leaving safet y for fear, and t he Sunnah for innovat ion.'' Ibn Abi Hat im also report ed ot her similar st at ement s.
ぴ
∇ユ⊥ヰ⊥ヤ∠ん∠ョ
͡モ∠ん∠ヨ∠ミ
ン͡グｚャや
∠ギ∠ホ∇ヲ∠わ∇シや
⇔やケゅ∠ル
べｚヨ∠ヤ∠プ
∇れ∠￢ゅ∠ッ∠ぺ
ゅ∠ョ
⊥ヮ∠ャ∇ヲ∠ェ
∠ょ∠ワ∠ク
⊥ヮｚヤャや
∇ユ͡ワ͡ケヲ⊥レ͡よ
∇ユ⊥ヰ∠ミ∠ゲ∠ゎ∠ヱ
ヶ͡プ
∃ろ⇒∠ヨ⊥ヤ⊥ニ
ｚΙ
∠ラヱ⊥ゲ͡ダ∇ら⊥Α
-ｘユ⊥タ
∀ユ∇ム⊥よ
∀ヴ∇ヨ⊥ハ
∇ユ⊥ヰ∠プ
∠Ι
∠ラヲ⊥バ͡ィ∇ゲ∠Α
び
(17. Their likeness is as t he likeness of one who kindled a fire; t hen, when it illuminat ed all around him, Allah removed t heir light and left t hem in darkness. (So) t hey could not see). (18. They are deaf, dumb, and blind, so t hey ret urn not (t o t he right pat h).)
The Example of the Hypocrites
Allah likened t he hypocrit es when t hey bought deviat ion wit h guidance, t hus acquiring ut t er blindness, t o t he example of a person who st art ed a fire. When t he fire was lit , and illumnit at ed t he surrounding area, t he person benefit ed from it and felt safe. Then t he fire was suddenly ext inguished. Therefore, t ot al darkness covered t his person, and he became unable t o see anyt hing or find his way out of it . Furt her, t his person could not hear or speak and became so blind t hat even if t here were light , he would not be able t o see. This is why he cannot ret urn t o t he st at e t hat he was in before t his happened t o him. Such is t he case wit h t he hypocrit es who preferred misguidance over guidance, deviat ion over right eousness. This parable indicat es t hat t he hypocrit es first believed, t hen disbelieved, j ust as Allah st at ed in ot her part s of t he Qur'an.
Allah's st at ement ,
ぴ
∠ょ∠ワ∠ク
⊥ヮｚヤャや
∇ユ͡ワ͡ケヲ⊥レ͡よ
び
(Allah removed t heir light ) means, Allah removed what benefit s t hem, and t his is t he light , and He left t hem wit h what harms t hem, t hat is, t he darkness and smoke. Allah said,
ぴ
∇ユ⊥ヰ∠ミ∠ゲ∠ゎ∠ヱ
ヶ͡プ
∃ろ⇒∠ヨ⊥ヤ⊥ニ
び
(And left t hem in darkness), t hat is t heir doubt s, disbelief and hypocrisy.
ぴ
ｚΙ
∠ラヱ⊥ゲ͡ダ∇ら⊥Α
び
((So) t hey could not see) meaning, t hey are unable t o find t he correct pat h or find it s direct ion. In addit ion, t hey are,
ぴ
ｘユ⊥タ
び
(deaf) and t hus cannot hear t he guidance,
ぴ͡よ
∇ユ⊥ム
び
(dumb) and cannot ut t er t he words t hat might benefit t hem,
ぴ
ヴ⇔ヨ∠ハ
び
(and blind) in t ot al darkness and deviat ion. Similarly, Allah said,
ぴ
ゅ∠ヰｚル͡み∠プ
∠Ι
ヴ∠ヨ∇バ∠ゎ
⊥ゲ⇒∠ダ∇よｘΙや
リ͡ム⇒∠ャ∠ヱ
ヴ∠ヨ∇バ∠ゎ
⊥ゆヲ⊥ヤ⊥ボ∇ャや
ヴ͡わｚャや
ヴ͡プ
͡ケヱ⊥ギぁダャや
び
(Verily, it is not t he eyes t hat grow blind, but it is t he heart s which are in t he breast s t hat grow blind) (22:46) and t his why t hey cannot get back t o t he st at e of guidance t hat t hey were in, since t hey sold it for misguidance.
ぴ
∇ヱ∠ぺ
∃ょあΒ∠ダ∠ミ
∠リあョ
͡￢べ∠ヨｚジャや
͡ヮΒ͡プ
⇒∠ヨ⊥ヤ⊥ニ
∀ろ
∀ギ∇ハ∠ケ∠ヱ
∀ベ∇ゲ∠よ∠ヱ
∠ラヲ⊥ヤ∠バ∇イ∠Α
∇ユ⊥ヰ∠バ͡ら⇒∇タ∠ぺ
ヴ͡プ
ユ͡ヰ͡ルや∠クや∠￢
∠リあョ
͡ペ͡ハ∠ヲｚダャや
∠ケ∠グ∠ェ
͡れ∇ヲ∠ヨ∇ャや
⊥ヮｚヤャや∠ヱ
∀テΒ͡エ⊥ョ
∠リΑ͡ゲ͡ヘ⇒ム∇ャゅ͡よ
-⊥キゅ∠ム∠Α
⊥ベ∇ゲ∠ら∇ャや
⊥ブ∠ト∇ガ∠Α
∇ユ⊥ワ∠ゲ⇒∠ダ∇よ∠ぺ
べ∠ヨｚヤ⊥ミ
∠￢べ∠ッ∠ぺ
ユ⊥ヰ∠ャ
∇や∇ヲ∠ゼｚョ
͡ヮΒ͡プ
へ∠ク͡ま∠ヱ
∠ユ∠ヤ∇ニ∠ぺ
∇ユ͡ヰ∇Β∠ヤ∠ハ
∇やヲ⊥ョゅ∠ホ
∇ヲ∠ャ∠ヱ
∠￢べ∠セ
⊥ヮｚヤャや
∠ょ∠ワ∠グ∠ャ
∇ユ͡ヰ͡バ∇ヨ∠ジ͡よ
∇ユ͡ワ͡ゲ⇒∠ダ∇よ∠ぺ∠ヱ
ｚラ͡ま
∠ヮｚヤャや
ヴ∠ヤ∠ハ
あモ⊥ミ
∃￢∇ヴ∠セ
∀ゲΑ͡ギ∠ホ
び
(19. Or like a rainst orm in t he sky, bringing darkness, t hunder, and light ning. They t hrust t heir fingers in t heir ears t o keep out t he st unning t hunderclap for fear of deat h. But Allah ever encompasses t he disbelievers.) (20. The light ning almost snat ches away t heir sight , whenever it flashes for t hem, t hey walk t herein, and when darkness covers t hem, t hey st and st ill. And if Allah willed, He could have t aken away t heir hearing and t heir sight . Cert ainly, Allah has power over all t hings.)
This is anot her parable which Allah gave about t he hypocrit es who somet imes know t he t rut h and doubt it at ot her t imes. When t hey suffer from doubt , confusion and disbelief, t heir heart s are,
ぴ
∃ょあΒ∠ダ∠ミ
び
(Like a Sayyib), meaning, "The rain", as Ibn Mas` ud, Ibn ` Abbas, and several ot her Companions have confirmed as well as Abu Al-` Aliyah, Muj ahid, Sa` id bin Jubayr, ` At a', Al-Hasan Al-Basri, Qat adah, ` At iyah Al-` Awfi, ` At a' Al-Khurasani, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak said "It is t he clouds." However, t he most accept ed opinion is t hat it means t he rain t hat comes down during,
ぴ
͡ろ⇒∠ヨ⊥ヤ⊥ニ
び
(darkness), meaning, here, t he doubt s, disbelief and hypocrisy.
ぴ
∀ギ∇ハ∠ケ∠ヱ
び
(t hunder) t hat shocks t he heart s wit h fear. The hypocrit es are usually full of fear and anxiet y, j ust as Allah described t hem,
ぴ
∠ラヲ⊥ら∠ジ∇エ∠Α
ｚモ⊥ミ
∃る∠エ∇Β∠タ
∇ユ͡ヰ∇Β∠ヤ∠ハ
び
(They t hink t hat every cry is against t hem) (63: 4), and,
ぴ
∠ラヲ⊥ヘ͡ヤ∇エ∠Α∠ヱ
͡ヮｚヤャゅ͡よ
∇ユ⊥ヰｚル͡ま
∇ユ⊥ムレ͡ヨ∠ャ
ゅ∠ョ∠ヱ
ユ⊥ワ
∇ユ⊥ムレあョ
∇ユ⊥ヰｚレ͡ム⇒∠ャ∠ヱ
∀ュ∇ヲ∠ホ
∠ラヲ⊥ホ∠ゲ∇ヘ∠Α
-∇ヲ∠ャ
∠ラヱ⊥ギ͡イ∠Α
⇔ゅゃ∠イ∇ヤ∠ョ
∇ヱ∠ぺ
∃れや∠ゲ⇒∠ピ∠ョ
∇ヱ∠ぺ
⇔Κ∠カｚギ⊥ョ
∇や∇ヲｚャ∠ヲｚャ
͡ヮ∇Β∠ャ͡ま
∇ユ⊥ワ∠ヱ
∠ラヲ⊥エ∠ヨ∇イ∠Α
び
(They swear by Allah t hat t hey are t ruly of you while t hey are not of you, but t hey are a people who are afraid. Should t hey find refuge, or caves, or a place of concealment , t hey would t urn st raight way t heret o in a swift rush) (9:56-57).
ぴ
∠ベ∇ゲ∠ら∇ャや
び
(The light ning), is in reference t o t he light of fait h t hat is somet imes felt in t he heart s of t he hypocrit es,
ぴ
∠ラヲ⊥ヤ∠バ∇イ∠Α
∇ユ⊥ヰ∠バ͡ら⇒∇タ∠ぺ
ヴ͡プ
ユ͡ヰ͡ルや∠クや∠￢
∠リあョ
͡ペ͡ハ∠ヲｚダャや
∠ケ∠グ∠ェ
͡れ∇ヲ∠ヨ∇ャや
⊥ヮｚヤャや∠ヱ
∀テΒ͡エ⊥ョ
∠リΑ͡ゲ͡ヘ⇒ム∇ャゅ͡よ
び
(They t hrust t heir fingers in t heir ears t o keep out t he st unning t hunderclap for fear of deat h. But Allah ever encompasses t he disbelievers), meaning, t heir caut iousness does not benefit t hem because t hey are bound by Allah's all-encompassing will and decision. Similarly, Allah said,
ぴ
⊥モ∠ワ
∠ポゅ∠ゎ∠ぺ
⊥ゑΑ͡ギ∠ェ
͡キヲ⊥レ⊥イ∇ャや
-∠ラ∇ヲ∠ハ∇ゲ͡プ
∠キヲ⊥ヨ∠を∠ヱ
-͡モ∠よ
∠リΑ͡グｚャや
∇やヱ⊥ゲ∠ヘ∠ミ
ヴ͡プ
∃ょΑ͡グ∇ム∠ゎ
-⊥ヮｚヤャや∠ヱ
リ͡ョ
∇ユ͡ヰ͡もへ∠ケ∠ヱ
∀テΒ͡エぁョ
び
(Has t he st ory reached you of t wo host s. Of Fir` awn (Pharaoh) and Thamud Nay! The disbelievers (persist ed) in denying. And Allah encompasses t hem from behind!) (85:17-20). Allah t hen said,
ぴ
⊥キゅ∠ム∠Α
⊥ベ∇ゲ∠ら∇ャや
⊥ブ∠ト∇ガ∠Α
∇ユ⊥ワ∠ゲ⇒∠ダ∇よ∠ぺ
び
F(The light ning almost snat ches away t heir sight ) meaning, because t he light ning is st rong it self, and because t heir comprehension is weak and does not allow t hem t o embrace t he fait h. Also, ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas comment ed on t he Ayah,
ぴ
⊥キゅ∠ム∠Α
⊥ベ∇ゲ∠ら∇ャや
⊥ブ∠ト∇ガ∠Α
∇ユ⊥ワ∠ゲ⇒∠ダ∇よ∠ぺ
び
(The light ning almost snat ches away t heir sight ), "The Qur'an ment ioned almost all of t he secret s of t he hypocrit es.'' ` Ali bin Abi Talhah also narrat ed t hat Ibn ` Abbas said,
ぴ
べ∠ヨｚヤ⊥ミ
∠￢べ∠ッ∠ぺ
ユ⊥ヰ∠ャ
∇や∇ヲ∠ゼｚョ
͡ヮΒ͡プ
び
(Whenever it flashes for t hem, t hey walk t herein), "Whenever t he hypocrit es acquire a share in t he vict ories of Islam, t hey are cont ent wit h t his share. Whenever Islam suffers a calamit y, t hey are ready t o revert t o disbelief.''. Similarly, Allah said,
ぴ
∠リ͡ョ∠ヱ
͡サゅｚレャや
リ∠ョ
⊥ギ⊥ら∇バ∠Α
∠ヮｚヤャや
ヴ∠ヤ∠ハ
∃フ∇ゲ∠ェ
∇ラ͡み∠プ
⊥ヮ∠よゅ∠タ∠ぺ
∀ゲ∇Β∠カ
ｚラ∠ほ∠ヨ∇デや
͡ヮ͡よ
び
(And among mankind is he who worships Allah on t he edge: If good befalls him, he is cont ent wit h t hat .) (22:11). Also, Muhammad bin Ishaq report ed t hat Ibn ` Abbas said,
ぴ
べ∠ヨｚヤ⊥ミ
∠￢べ∠ッ∠ぺ
ユ⊥ヰ∠ャ
∇や∇ヲ∠ゼｚョ
͡ヮΒ͡プ
へ∠ク͡ま∠ヱ
∠ユ∠ヤ∇ニ∠ぺ
∇ユ͡ヰ∇Β∠ヤ∠ハ
∇やヲ⊥ョゅ∠ホ
び
(Whenever it flashes for t hem, t hey walk t herein, and when darkness covers t hem, t hey st and st ill), "They recognize t he t rut h and speak about it . So t heir speech is upright , but when t hey revert t o disbeleif, t hey again fall int o confusion.'' This was also said by Abu ` Aliyah, Al-Hasan Al-Basri, Qat adah, Ar-Rabi` bin Anas and As-Suddi, who narrat ed it from t he Companions, and it is t he most obvious and most correct view, and Allah knows best .
Consequent ly, on t he Day of Judgment , t he believers will be given a light according t o t he degree of t heir fait h. Some of t hem will gain light t hat illuminat es over a dist ance of several miles, some more, some less. Some people's light will glow somet imes and be ext inguished at ot her t imes. They will, t herefore, walk on t he Sirat (t he bridge over t he Fire) in t he light , st opping when it is ext inguished. Some people will have no light at all, t hese are t he hypocrit es whom Allah described when He said,
ぴ
∠ュ∇ヲ∠Α
⊥メヲ⊥ボ∠Α
∠ラヲ⊥ボ͡ヘ⇒∠レ⊥ヨ∇ャや
⊥ろ⇒∠ボ͡ヘ⇒∠レ⊥ヨ∇ャや∠ヱ
∠リΑ͡グｚヤ͡ャ
∇やヲ⊥レ∠ョや∠￢
ゅ∠ルヱ⊥ゲ⊥ヌルや
∇ザ͡ら∠わ∇ボ∠ル
リ͡ョ
∇ユ⊥ミ͡ケヲぁル
∠モΒ͡ホ
∇やヲ⊥バ͡ィ∇ケや
∇ユ⊥ミ∠￢へ∠ケ∠ヱ
∇やヲ⊥ジ͡ヨ∠わ∇ャゅ∠プ
⇔やケヲ⊥ル
び
(On t he Day when t he hypocrit es men and women will say t o t he believers: "Wait for us! Let us get somet hing from your light !'' It will be said t o t hem; "Go back t o you rear! Then seek a light !'') (57:13).
ぴ
∠ュ∇ヲ∠Α
ン∠ゲ∠ゎ
∠リΒ͡レ͡ョ∇ぽ⊥ヨ∇ャや
͡ろ⇒∠レ͡ョ∇ぽ⊥ヨ∇ャや∠ヱ
ヴ∠バ∇ジ∠Α
ユ⊥ワ⊥ケヲ⊥ル
∠リ∇Β∠よ
∇ユ͡ヰΑ͡ギ∇Α∠ぺ
ユ͡ヰ͡レ⇒∠ヨ∇Α∠ほ͡よ∠ヱ
⊥ミや∠ゲ∇ゼ⊥よ
⊥ユ
∠ュ∇ヲ∠Β∇ャや
∀ろ⇒ｚレ∠ィ
ン͡ゲ∇イ∠ゎ
リ͡ョ
ゅ∠ヰ͡わ∇エ∠ゎ
⊥ゲ⇒∠ヰ∇ルｘΙや
び
(On t he Day you shall see t he believing men and t he believing women t heir light running forward before t hem and by t heir right hands. Glad t idings for you t his Day! Gardens under which rivers flow (Paradise)) (57:12), and,
ぴ
∠ュ∇ヲ∠Α
∠Ι
ン͡ゴ∇ガ⊥Α
⊥ヮｚヤャや
ｚヴ͡らｚレャや
∠リΑ͡グｚャや∠ヱ
∇やヲ⊥レ∠ョや∠￢
⊥ヮ∠バ∠ョ
∇ユ⊥ワ⊥ケヲ⊥ル
ヴ∠バ∇ジ∠Α
∠リ∇Β∠よ
∇ユ͡ヰΑ͡ギ∇Α∠ぺ
∇ユ͡ヰ͡レ⇒∠ヨ∇Α∠ほ͡よ∠ヱ
∠ラヲ⊥ャヲ⊥ボ∠Α
べ∠レｚよ∠ケ
∇ユ͡ヨ∇ゎ∠ぺ
ゅ∠レ∠ャ
ゅ∠ル∠ケヲ⊥ル
∇ゲ͡ヘ∇ビや∠ヱ
べ∠レ∠ャ
∠マｚル͡ま
ヴ∠ヤ∠ハ
あモ⊥ミ
∃￢∇ヴ∠セ
∀ゲΑ͡ギ∠ホ
び
(The Day t hat Allah will not disgrace t he Prophet (Muhammad ) and t hose who believe wit h him. Their Light will run forward before t hem and (wit h t heir Records Books of deeds) in t heir right hands. They will say: "Our Lord! Keep perfect our Light for us and do not put it off t ill we cross over t he Sirat (a slippery bridge over t he Hell) safely and grant us forgiveness. Verily, You are Able t o do all t hings'') (66:8).
Ibn Abi Hat im narrat ed t hat ` Abdullah bin Mas` ud comment ed on,
ぴ
∇ユ⊥ワ⊥ケヲ⊥ル
ヴ∠バ∇ジ∠Α
∠リ∇Β∠よ
∇Α∠ぺ
∇ユ͡ヰΑ͡ギ
び
(Their Light will run forward before t hem), "They will pass on t he Sirat . according t o t heir deeds. The light t hat some people have will be as big as a mount ain, while t he light of ot hers will be as big as a dat e t ree. The people who will have t he least light are t hose whose index fingers will somet imes be lit and ext inguished at ot her t imes.'' Ibn Abi Hat im also report ed t hat Ibn ` Abbas said, "Every person among t he people of Tawhid (Islamic Monot heism) will gain a light on t he Day of Resurrect ion. As for t he hypocrit e, his light will be ext inguished. When t he believers wit ness t he hypocrit e's light being ext inguished, t hey will feel anxious. Hence, t hey will supplicat e,
ぴ
べ∠レｚよ∠ケ
∇ユ͡ヨ∇ゎ∠ぺ
ゅ∠レ∠ャ
ゅ∠ル∠ケヲ⊥ル
び
(Our Lord! Keep perfect our Light for us).'' Ad-Dahhak bin Muzahim said, "On t he Day of Resurrect ion, everyone who has embraced t he fait h will be given a light . When t hey arrive at
t he Sirat , t he light of t he hypocrit es will be ext inguished. When t he believers see t his, t hey will feel anxious and supplicat e,
ぴ
べ∠レｚよ∠ケ
∇ユ͡ヨ∇ゎ∠ぺ
ゅ∠レ∠ャ
ゅ∠ル∠ケヲ⊥ル
び
(Our Lord! Keep perfect our Light for us).''
Types of Believers and Types of Disbelievers
Consequent ly, t here are several t ypes of people. There are t he believers whom t he first four Ayat (2:2-5) in Surat Al-Baqarah describe. There are t he disbelievers who were described in t he next t wo Ayat . And t here are t wo cat egories of hypocrit es: t he complet e hypocrit es who were ment ioned in t he parable of t he fire, and t he hesit ant hypocrit es, whose light of fait h is somet imes lit and somet imes ext inguished. The parable of t he rain was revealed about t his cat egory, which is not as evil as t he first cat egory.
This is similar t o t he parables t hat were given in Surat An-Nur (chapt er 24). Like t he example of t he believer and t he fait h t hat Allah put in his heart , compared t o a bright ly illuminat ed lamp, j ust like a rising st ar. This is t he believer, whose heart is built on fait h and receiving it s support from t he divine legislat ion t hat was revealed t o it , wit hout any impurit ies or imperfect ions, as we will come t o know, Allah willing.
Allah gave a parable of t he disbelievers who t hink t hat t hey have somet hing, while in realit y t hey have not hing; such people are t hose who have compounded ignorance. Allah said,
ぴ
∠リΑ͡グｚャや∠ヱ
∇やヱ⊥ゲ∠ヘ∠ミ
∇ユ⊥ヰ⊥ヤ⇒∠ヨ∇ハ∠ぺ
∃ゆや∠ゲ∠ジ∠ミ
∃る∠バΒ͡ボ͡よ
⊥ヮ⊥ら∠ジ∇エ∠Α
⊥ラべ∇ヨｚヌャや
⇔￢べ∠ョ
ヴｚわ∠ェ
や∠ク͡ま
⊥ロ∠￢べ∠ィ
∇ユ∠ャ
⊥ロ∇ギ͡イ∠Α
⇔ゅゃ∇Β∠セ
び
(As for t hose who disbelieved, t heir deeds are like a mirage in a desert . The t hirst y one t hinks it t o be wat er, unt il he comes up t o it , he finds it t o be not hing) (24:39).
Allah t hen gave t he example of ignorant disbelievers, simple in t heir ignorance. He said;
ぴ
∇ヱ∠ぺ
∃ろ⇒∠ヨ⊥ヤ⊥ヌ∠ミ
ヴ͡プ
∃ゲ∇エ∠よ
ｙヴあイぁャ
⊥ヮ⇒∠ゼ∇ピ∠Α
∀ァ∇ヲ∠ョ
リあョ
͡ヮ͡ホ∇ヲ∠プ
∀ァ∇ヲ∠ョ
リあョ
͡ヮ͡ホ∇ヲ∠プ
∀ゆゅ∠エ∠シ
∀ろ⇒∠ヨ⊥ヤ⊥ニ
ゅ∠ヰ⊥ツ∇バ∠よ
∠ベ∇ヲ∠プ
∃ヂ∇バ∠よ
へ∠ク͡ま
∠ァ∠ゲ∇カ∠ぺ
⊥ロ∠ギ∠Α
∇ユ∠ャ
∇ギ∠ム∠Α
ゅ∠ワや∠ゲ∠Α
リ∠ョ∠ヱ
∇ユｚャ
͡モ∠バ∇イ∠Α
⊥ヮｚヤャや
⊥ヮ∠ャ
⇔やケヲ⊥ル
ゅ∠ヨ∠プ
⊥ヮ∠ャ
リ͡ョ
∃ケヲ⊥ル
び
(Or (t he st at e of a disbeliever) is like t he darkness in a vast deep sea, overwhelmed by waves, t opped by dark clouds, (layers of) darkness upon darkness: if a man st ret ches out his hand, he can hardly see it ! And he for whom Allah has not appoint ed light , for him t here is no light ) (24:40).
Therefore, Allah divided t he camp of t he disbelievers int o t wo groups, advocat es and followers. Allah ment ioned t hese t wo groups in t he beginning of Surat Al-Haj j ,
ぴ
∠リ͡ョ∠ヱ
͡サゅｚレャや
リ∠ョ
⊥メ͡ギ⇒∠イ⊥Α
ヴ͡プ
͡ヮｚヤャや
͡ゲ∇Β∠ピ͡よ
∃ユ∇ヤ͡ハ
⊥ノ͡らｚわ∠Α∠ヱ
ｚモ⊥ミ
∃リ⇒∠ト∇Β∠セ
∃ギΑ͡ゲｚョ
び
(And among mankind is he who disput es about Allah, wit hout knowledge, and follows every rebellious (disobedient t o Allah) Shayt an (devil) (devoid of every kind of good)) (22:3), and,
ぴ
∠リ͡ョヱ
͡サゅｚレャや
リ∠ョ
⊥メ͡ギ⇒∠イ⊥Α
ヴ͡プ
͡ヮｚヤャや
͡ゲ∇Β∠ピ͡よ
∃ユ∇ヤ͡ハ
∠Ι∠ヱ
ン⇔ギ⊥ワ
∠Ι∠ヱ
∃ょ⇒∠わ͡ミ
∃ゲΒ͡レぁョ
び
(And among men is he who disput es about Allah, wit hout knowledge or guidance, or a Book giving light (from Allah)) (22:8).
Furt hermore, Allah has divided t he group of t he believers in t he beginning of Surat Al-Waqi` ah (56) and at t he end. He also divided t hem in Surat Al-Insan (76) int o t wo groups, t he Sabiqun (t hose who preceded), t hey are t he "near ones" (Muqaribun) and Ashab Al-Yamin (t he companions of t he right ), and t hey are right eous (Abrar).
In summary, t hese Ayat divide t he believers int o t wo cat egories, t he near ones and right eous. Also, t he disbelievers are of t wo t ypes, advocat es and followers. In addit ion, t he hypocrit es are divided int o t wo t ypes, pure hypocrit es and t hose who have some hypocrisy in t hem. The Two Sahihs record t hat ` Abdullah bin ` Amr said t hat t he Prophet said,
»
∀ゐゅ∠ヤ∠を
∇リ∠ョ
ｚリ⊥ミ
͡ヮΒ͡プ
∠ラゅ∠ミ
ゅ⇔ボ͡プゅ∠レ⊥ョ
∩ゅ⇔ダ͡ャゅ∠カ
∇リ∠ョ∠ヱ
∇ろ∠ルゅ∠ミ
͡ヮΒ͡プ
∀り∠ギ͡ェや∠ヱ
ｚリ⊥ヰ∇レ͡ョ
∠ミ
∇ろ∠ルゅ
͡ヮΒ͡プ
∀る∠ヤ∇ダ∠カ
∠リ͡ョ
͡ベゅ∠ヘあレャや
ヴｚわ∠ェ
ゅ∠ヰ∠ハ∠ギ∠Α
:
∇リ∠ョ
や∠ク͡ま
∠ゐｚギ∠ェ
∩∠ゆ∠グ∠ミ
や∠ク͡ま∠ヱ
∠ギ∠ハ∠ヱ
∩∠ブ∠ヤ∇カ∠ぺ
や∠ク͡ま∠ヱ
∠リ͡ヨ⊥わ∇もや
ラゅ∠カ
«
(Whoever has t he following t hree (charact erist ics) will be a pure hypocrit e, and whoever has one of t he following t hree charact erist ics will have one charact erist ic of hypocrisy, unless and
unt il he gives it up. Whenever he speaks, he t ells a lie. Whenever he makes a covenant , he proves t reacherous. Whenever he is ent rust ed, he breaches t he t rust )
Hence, man might have bot h a part of fait h and a part of hypocrisy, whet her in deed, as t his Hadit h st ipulat es, or in t he creed, as t he Ayah (2:20) st ipulat es.
Types of Hearts
Imam Ahmad recorded Abu Sa` id saying t hat t he Messenger of Allah said
»
⊥ゆヲ⊥ヤ⊥ボ∇ャや
∀る∠バ∠よ∇ケ∠ぺ
:
∀ょ∇ヤ∠ホ
⊥キ∠ゲ∇ィ∠ぺ
͡ヮΒ͡プ
⊥モ∇ん͡ョ
͡ァや∠ゲあジャや
⊥ゲ∠ワ∇ゴ∠Α
∀ょ∇ヤ∠ホ∠ヱ
⊥ブ∠ヤ∇ビ∠ぺ
∀ヅヲ⊥よ∇ゲ∠ョ
ヴヤ∠ハ
͡ヮ͡プゅ∠ヤ͡ビ
∀ょ∇ヤ∠ホ∠ヱ
∀サヲ⊥ム∇レ∠ョ
∀ょ∇ヤ∠ホ∠ヱ
∩∀ウ∠ヘ∇ダ⊥ョ
ゅｚョ∠ほ∠プ
⊥ょ∇ヤ∠ボ∇ャや
⊥キ∠ゲ∇ィ∠ほ∇ャや
⊥ょ∇ヤ∠ボ∠プ
͡リ͡ョ∇ぽ⊥ヨ∇ャや
⊥ヮ⊥ィや∠ゲ͡ジ∠プ
͡ヮΒ͡プ
∩⊥ロ⊥ケヲ⊥ル
ゅｚョ∠ぺ∠ヱ
⊥ょ∇ヤ∠ボ∇ャや
∠ほ∇ャや
⊥ブ∠ヤ∇ビ
⊥ょ∇ヤ∠ボ∠プ
∩͡ゲ͡プゅ∠ム∇ャや
ゅｚョ∠ぺ∠ヱ
⊥ょ∇ヤ∠ボ∇ャや
⊥サヲ⊥ム∇レ∠ヨ∇ャや
⊥ょ∇ヤ∠ボ∠プ
͡ペ͡プゅ∠レ⊥ヨ∇ャや
͡ゾ͡ャゅ∠ガ∇ャや
∠フ∠ゲ∠ハ
ｚユ⊥を
∠ゲ∠ム∇ル∠ぺ
ゅｚョ∠ぺ∠ヱ
⊥ょ∇ヤ∠ボ∇ャや
⊥ウ∠ヘ∇ダ⊥ヨ∇ャや
∀ょ∇ヤ∠ボ∠プ
͡ヮΒ͡プ
∀ラゅ∠ヨΑま
∀ベゅ∠ヘ͡ル∠ヱ
⊥モ∠ん∠ョ∠ヱ
͡ラゅ∠ヨΑみ∇ャや
͡ヮΒ͡プ
͡モ∠ん∠ヨ∠ミ
͡る∠ヤ∇ボ∠ら∇ャや
ゅ∠ワぁギ⊥ヨ∠Α
⊥￢ゅ∠ヨ∇ャや
⊥ょあΒｚトャや
⊥モ∠ん∠ョ∠ヱ
͡ベゅ∠ヘあレャや
͡ヮΒ͡プ
͡モ∠ん∠ヨ∠ミ
͡る∠ェ∇ゲ⊥ボ∇ャや
ゅ∠ワぁギ⊥ヨ∠Α
⊥ウ∇Β∠ボ∇ャや
⊥ュｚギャや∠ヱ
ぁヵ∠ほ∠プ
͡リ∇Β∠ゎｚキゅ∠ヨ∇ャや
∇ろ∠ら∠ヤ∠ビ
ヴ∠ヤ∠ハ
ン∠ゲ∇カ⊥ほ∇ャや
∇ろ∠ら∠ヤ∠ビ
ヮ∇Β∠ヤ∠ハ
«
(The heart s are four (t ypes): polished as shiny as t he radiat ing lamp, a sealed heart wit h a knot t ied around it s seal, a heart t hat is t urned upside down and a wrapped heart . As for t he polished heart , it is t he heart of t he believer and t he lamp is t he light of fait h. The sealed heart is t he heart of t he disbeliever. The heart t hat is t urned upside down is t he heart of t he pure hypocrit e, because he had knowledge but denied it . As for t he wrapped heart , it is a heart t hat cont ains belief and hypocrisy. The example of fait h in t his heart , is t he example of t he herb t hat is sust ained by pure wat er. The example of hypocrisy in it , is t he example of an ulcer t hat t hrives on puss and blood. Whichever of t he t wo subst ances has t he upper hand, it will have t he upper hand on t hat heart ). This Hadit h has a Jayid Hasan (good) chain of narrat ion. Allah said,
ぴ
∇ヲ∠ャ∠ヱ
べ∠セ
∠￢
⊥ヮｚヤャや
∠ょ∠ワ∠グ∠ャ
∇ユ͡ヰ͡バ∇ヨ∠ジ͡よ
∇ユ͡ワ͡ゲ⇒∠ダ∇よ∠ぺ∠ヱ
ｚラ͡ま
∠ヮｚヤャや
ヴ∠ヤ∠ハ
あモ⊥ミ
∃￢∇ヴ∠セ
∀ゲΑ͡ギ∠ホ
び
(And if Allah willed, He would have t aken away t heir hearing and t heir sight . Cert ainly, Allah has power over all t hings). Muhammad bin Ishaq report ed t hat Ibn ` Abbas comment ed on Allah's st at ement ,
ぴ
∇ヲ∠ャ∠ヱ
∠￢べ∠セ
⊥ヮｚヤャや
∠ょ∠ワ∠グ∠ャ
∇ユ͡ヰ͡バ∇ヨ∠ジ͡よ
∇ユ͡ワ͡ゲ⇒∠ダ∇よ∠ぺ∠ヱ
び
(And if Allah willed, He would have t aken away t heir hearing and t heir sight ), "Because t hey abandoned t he t rut h aft er t hey had knowledge in it .''
ぴ
ｚラ͡ま
ｚヤャや
∠ヮ
ヴ∠ヤ∠ハ
あモ⊥ミ
∃￢∇ヴ∠セ
∀ゲΑ͡ギ∠ホ
び
(Cert ainly, Allah has power over all t hings). Ibn ` Abbas said, "Allah is able t o punish or pardon His servant s as He wills.'' Ibn Jarir comment ed, "Allah only described Himself wit h t he abilit y t o do everyt hing in t his Ayah as a warning t o t he hypocrit es of His cont rol over everyt hing, and t o inform t hem t hat His abilit y complet ely encompasses t hem and t hat He is able t o t ake away t heir hearing and sight .''
Ibn Jarir and several ot her scholars of Tafsir st at ed t hat t hese t wo parables are about t he same kind of hypocrit e. So t he ` or' ment ioned in,
ぴ
∇ヱ∠ぺ
∃ょあΒ∠ダ∠ミ
∠リあョ
͡￢べ∠ヨｚジャや
び
(Or like a rainst orm from t he sky) means ` and', j ust as t he Ayah,
ぴ
∠Ι∠ヱ
∇ノ͡ト⊥ゎ
∇ユ⊥ヰ∇レ͡ョ
⇔ゅヨ͡をや∠￢
∇ヱ∠ぺ
⇔やケヲ⊥ヘ∠ミ
び
(And obey neit her a sinner or a disbeliever among t hem). Therefore, ` or' in t he Ayah includes a choice of using eit her example for t he hypocrit es. Also, Al-Qurt ubi said t hat ` or' means, "To show compat ibilit y of t he t wo choices, j ust as when one says, ` Sit wit h Al-Hasan or Ibn Sirin.' According t o t he view of Az-Zamakhshari, ` so it means each of t hese persons is t he same as t he ot her, so you may sit wit h eit her one of t hem.' The meaning of ` or' t hus becomes ` eit her.' Allah gave t hese t wo examples of t he hypocrit es, because t hey bot h perfect ly describe t hem.'' I (Ibn Kat hir) say, t hese descript ions are relat ed t o t he t ype of hypocrit e, because t here is a difference bet ween t hem as we st at ed. For inst ance, Allah ment ioned t hese t ypes in Surat Bara'ah (chapt er 9) when He repeat ed t he st at ement , "And among t hem'' t hree t imes, describing t heir t ypes, charact erist ics, st at ement s and deeds. So t he t wo examples ment ioned here describe t wo t ypes of hypocrit es whose charact erist ics are similar. For inst ance, Allah
gave t wo examples in Surat An-Nur, one for t he advocat es of disbelief and one for t he followers of disbelief, He said,
ぴ
∠リΑ͡グｚャや∠ヱ
∇やヱ⊥ゲ∠ヘ∠ミ
∇ユ⊥ヰ⊥ヤ⇒∠ヨ∇ハ∠ぺ
∃ゆや∠ゲ∠ジ∠ミ
∃る∠バΒ͡ボ͡よ
び
(As for t hose who disbelieved, t heir deeds are like a mirage in a desert ) (24:39), unt il,
ぴ
∇ヱ∠ぺ
∃ろ⇒∠ヨ⊥ヤ⊥ヌ∠ミ
ヴ͡プ
∃ゲ∇エ∠よ
ｙヴあイぁャ
び
(Or (t he st at e of a disbeliever) is like t he darkness in a vast deep sea) (24:40).
The first example is of t he advocat es of disbelief who have complex ignorance, while t he second is about t he followers who have simple ignorance. Allah knows best .
ぴ
ゅ∠ヰぁΑ∠ほ⇒∠Α
⊥サゅｚレャや
∇やヱ⊥ギ⊥ら∇ハや
⊥ユ⊥ムｚよ∠ケ
∇ン͡グｚャや
∇ユ⊥ム∠ボ∠ヤ∠カ
∠リΑ͡グｚャや∠ヱ
リ͡ョ
∇ユ⊥ム͡ヤ∇ら∠ホ
∇ユ⊥ムｚヤ∠バ∠ャ
∠ラヲ⊥ボｚわ∠ゎ
-ン͡グｚャや
∠モ∠バ∠ィ
⊥ユ⊥ム∠ャ
∠チ∇ケｘΙや
⇔ゅセや∠ゲ͡プ
∠￢べ∠ヨｚジャや∠ヱ
⇔￢べ∠レ͡よ
∠メ∠ゴル∠ぺ∠ヱ
∠リ͡ョ
͡￢べ∠ヨｚジャや
⇔￢べ∠ョ
∠ァ∠ゲ∇カ∠ほ∠プ
͡ヮ͡よ
∠リ͡ョ
͡れ∠ゲ∠ヨｚんャや
⇔ゅホ∇コ͡ケ
∇ユ⊥ムｚャ
∠Κ∠プ
∇やヲ⊥ヤ∠バ∇イ∠ゎ
͡ヮｚヤャ
⇔やキや∠ギル∠ぺ
∇ユ⊥わル∠ぺ∠ヱ
∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ
び
(21. O mankind! Worship your Lord (Allah), Who creat ed you and t hose who were before you so t hat you may acquire Taqwa.) (22. Who has made t he eart h a rest ing place for you, and t he sky as a canopy, and sent down wat er (rain) from t he sky and brought fort h t herewit h fruit s as a provision for you. Then do not set up rivals unt o Allah (in worship) while you know (t hat He alone has t he right t o be worshipped).)
Tawhid Al-Uluhiyyah
Allah next ment ioned His Oneness in divinit y and st at ed t hat He has favored His servant s by bringing t hem t o life aft er t hey did not exist . He also surrounded t hem wit h blessings, bot h hidden and apparent . He made t he eart h a rest ing place for t hem, j ust like t he bed, st able wit h t he firm mount ains.
ぴ
∠￢べ∠ヨｚジャや∠ヱ
⇔￢べ∠レ͡よ
(And t he sky as a canopy) meaning, ` a ceiling'. Similarly, Allah said in anot her Ayah,
ぴ
ゅ∠レ∇ヤ∠バ∠ィ∠ヱ
∠￢べ∠ヨｚジャや
⇔ゅヘ∇ボ∠シ
⇔ゅニヲ⊥ヘ∇エｚョ
∇ユ⊥ワ∠ヱ
∇リ∠ハ
ゅ∠ヰ͡わ⇒∠Αや∠￢
∠ラヲ⊥ッ͡ゲ∇バ⊥ョ
び
(And We have made t he heaven a roof, safe and well-guarded. Yet t hey t urn away from it s signs (i.e. sun, moon, winds, clouds)) (21:32).
ぴ
∠メ∠ゴル∠ぺ∠ヱ
∇ユ⊥ム∠ャ
∠リあョ
͡￢べ∠ヨｚジャや
⇔￢べ∠ョ
び
(And sends down for you wat er (rain) from t he sky) meaning, t hrough t he clouds, when t hey need t he rain. Hence, Allah caused t he various t ypes of veget at ion and fruit s t o grow as a means of sust enance for people and t heir cat t le. Allah reit erat ed t his bount y in various part s of t he Qur'an.
There is anot her Ayah t hat is similar t o t his Ayah (2:22), t hat is, Allah's st at ement ,
ぴ
ン͡グｚャや
∠モ⇒∠バ∠ィ
⊥ユ⇒⊥ム∠ャ
∠チ∇ケｘΙや
⇔やケや∠ゲ⇒∠ホ
∠￢べ∠ヨｚジャや∠ヱ
⇔￢べ⇒∠レ͡よ
∇ユ⇒⊥ミ∠ケｚヲ∠タ∠ヱ
∠リ∠ジ∇ェ∠ほ∠プ
∇ユ⇒⊥ミ∠ケ∠ヲ⊥タ
∇ユ⇒⊥ム∠ホ∠コ∠ケ∠ヱ
∠リあョ
͡ろ⇒∠らあΒｚトャや
⊥ユ⊥ム͡ャ∠ク
⊥ヮｚヤャや
∇ユ⇒⊥ムぁよ∠ケ
∠ポ∠ゲ⇒∠ら⇒∠わ∠プ
⊥ヮｚヤャや
ぁゆ∠ケ
∠リΒ͡ヨ∠ヤ⇒∠バ∇ャや
び
(It is He Who has made for you t he eart h as a dwelling place and t he sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you wit h good t hings. That is Allah, your Lord, so Blessed be Allah, t he Lord of all t hat exist s) (40:64).
The meaning t hat is reit erat ed here is t hat Allah is t he Creat or, t he Sust ainer, t he Owner and Provider of t his life, all t hat is in and on it . Hence, He alone deserves t o be worshipped, and no one and not hing is t o be associat ed wit h Him. This is why Allah said next ,
ぴ
∠Κ∠プ
∇やヲ⊥ヤ∠バ∇イ∠ゎ
͡ヮｚヤャ
⇔やキや∠ギル∠ぺ
∇ユ⊥わル∠ぺ∠ヱ
∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ
び
(Then do not set up rivals unt o Allah (in worship) while you know (t hat He alone has t he right t o be worshipped)) (2:22).
The Two Sahihs record t hat Ibn Mas` ud said, "I said t o t he Messenger of Allah , ` Which evil deed is t he worst wit h Allah' He said,
»
∇ラ∠ぺ
∠モ∠バ∇イ∠ゎ
͡ぶ
や６ギ͡ル
∠ヲ⊥ワ∠ヱ
マ∠ボ∠ヤ∠カ
«
(To t ake an equal wit h Allah, while He alone creat ed you.)'' Also, Mu` adh narrat ed t he Prophet 's st at ement ,
»
ヵ͡ケ∇ギ∠ゎ∠ぺ
ゅ∠ョ
ぁペ∠ェ
͡ぶや
ヴ∠ヤ∠ハ
∨͡ロ͡キゅ∠ら͡ハ
∇ラ∠ぺ
⊥ロヱ⊥ギ⊥ら∇バ∠Α
ゅ∠ャ∠ヱ
やヲ⊥ミ͡ゲ∇ゼ⊥Α
͡ヮ͡よ
ゅ⇔ゃ∇Β∠セ
«
(Do you know Allah's right on His servant s They must worship Him alone and refrain from associat ing anyt hing wit h Him in worship.) Anot her Hadit h st at es,
»
ゅ∠ャ
ｚリ∠ャヲ⊥ボ∠Α
∇ユ⊥ミ⊥ギ∠ェ∠ぺ
ゅ∠ョ
∠￢ゅ∠セ
⊥ぶや
∠￢ゅ∠セ∠ヱ
∩∀ラゅ∠ヤ⊥プ
∇リ͡ムャ∠ヱ
∇モ⊥ボ∠Β͡ャ
:
ゅ∠ョ
∠￢ゅ∠セ
⊥ぶや
ｚユ⊥を
∠￢ゅ∠セ
ラゅ∠ヤ⊥プ
«
(None of you should say, ` What Allah and so-and-so person wills. Rat her, let him say, ` What Allah wills, and t hen what so-and-so person wills.)
Hadith with the same Meaning
Imam Ahmad narrat ed t hat Al-Harit h Al-Ash` ari said t hat t he Prophet of Allah said,»
ｚラ͡ま
∠ぶや
ｚモ∠ィ∠ヱｚゴ∠ハ
∠ゲ∠ョ∠ぺ
ヴ∠Β∇エ∠Α
∠リ∇よ
ゅｚΑ͡ゲ∠ミ∠コ
͡ヮ∇Β∠ヤ∠ハ
⊥ュゅ∠ヤｚジャや
͡ザ∇ヨ∠ガ͡よ
∃れゅ∠ヨ͡ヤ∠ミ
∇ラ∠ぺ
∠モ∠ヨ∇バ∠Α
∩ｚリ͡ヰ͡よ
∇ラ∠ぺ∠ヱ
∠ゲ⊥ョ∇ほ∠Α
ヶ͡レ∠よ
∠モΒ͡もや∠ゲ∇シ͡ま
∇ラ∠ぺ
やヲ⊥ヤ∠ヨ∇バ∠Α
ｚリ͡ヰ͡よ
⊥ヮｚル∠ぺ∠ヱ
∠キゅ∠ミ
∇ラ∠ぺ
∠￢ヴ͡ト∇ら⊥Α
∠メゅ∠ボ∠プ∩ゅ∠ヰ͡よ
⊥ヮ∠ャ
ヴ∠ジΒ͡ハ
͡ヮ∇Β∠ヤ∠ハ
⊥ュゅ∠ヤｚジャや
:
∠マｚル͡ま
∇ギ∠ホ
∠れ∇ゲ͡ョ⊥ぺ
͡ザ∇ヨ∠ガ͡よ
∃れゅ∠ヨ͡ヤ∠ミ
∇ラ∠ぺ
∠モ∠ヨ∇バ∠ゎ
ｚリ͡ヰ͡よ
∠ゲ⊥ョ∇ほ∠ゎ∠ヱ
ヶ͡レ∠よ
∠モΒ͡もや∠ゲ∇シ͡ま
∇ラ∠ぺ
やヲ⊥ヤ∠ヨ∇バ∠Α
ｚリ͡ヰ͡よ
ゅｚョ͡み∠プ
∇ラ∠ぺ
∇ユ⊥ヰ∠ピあヤ∠ら⊥ゎ
ゅｚョま∠ヱ
∇ラ∠ぺ
∩ｚリ⊥ヰ∠ピあヤ∠よ⊥ぺ
∠メゅ∠ボ∠プ
:
ゅ∠Α
ヶ͡カ∠ぺ
ヶあル͡ま
ヴ∠ゼ∇カ∠ぺ
∇ラ͡ま
ヶ͡レ∠わ∇ボ∠ら∠シ
∇ラ∠ぺ
∠ゆｚグ∠ハ⊥ぺ
∇ヱ∠ぺ
∠ブ∠ジ∇ガ⊥Α
ヶ͡よ
∠メゅ∠ホ
:
∠ノ∠ヨ∠イ∠プ
ヴ∠Β∇エ∠Α
⊥リ∇よ
ゅｚΑ͡ゲ∠ミ∠コ
ヶ͡レ∠よ
∠モΒ͡もや∠ゲ∇シ͡ま
ヶ͡プ
͡ろ∇Β∠よ
͡サ͡ギ∇ボ∠ヨ∇ャや
ヴｚわ∠ェ
∠ほ∠ヤ∠わ∇ョや
∩⊥ギ͡イ∇ジ∠ヨ∇ャや
∠ギ∠バ∠ボ∠プ
ヴ∠ヤ∠ハ
͡フ∠ゲｚゼャや
∠ギ͡ヨ∠エ∠プ
∠ぶや
ヴ∠レ∇を∠ぺ∠ヱ
͡ヮ∇Β∠ヤ∠ハ
ｚユ⊥を
∠メゅ∠ホ
:
ｚラ͡ま
∠ぶや
ヶ͡ル∠ゲ∠ョ∠ぺ
͡ザ∇ヨ∠ガ͡よ
∃れゅ∠ヨ͡ヤ∠ミ
∇ラ∠ぺ
∠モ∠ヨ∇ハ∠ぺ
ｚリ͡ヰ͡よ
∇ユ⊥ミ∠ゲ⊥ョへ∠ヱ
∇ラ∠ぺ
やヲ⊥ヤ∠ヨ∇バ∠ゎ
ｚリ͡ヰ͡よ
ｚリ⊥ヰ⊥ャｚヱ∠ぺ
:
∇ラ∠ぺ
やヱ⊥ギ⊥ら∇バ∠ゎ
∠ぶや
ゅ∠ャ∠ヱ
やヲ⊥ミ͡ゲ∇ゼ⊥ゎ
͡ヮ͡よ
∩ゅ⇔ゃ∇Β∠セ
ｚラ͡み∠プ
∠モ∠ん∠ョ
∠マ͡ャク
͡モ∠ん∠ヨ∠ミ
∃モ⊥ィ∠ケ
ン∠ゲ∠わ∇セや
や⇔ギ∇ら∠ハ
∇リ͡ョ
͡ゾ͡ャゅ∠カ
͡ヮ͡ャゅ∠ョ
∃ベ͡ケ∠ヲ͡よ
∇ヱ∠ぺ
∃ょ∠ワ∠ク
∠モ∠バ∠イ∠プ
⊥モ∠ヨ∇バ∠Α
ヵあキ∠ぽ⊥Α∠ヱ
⊥ヮ∠わｚヤ∠ビ
ヴャ͡ま
͡ゲ∇Β∠ビ
∩͡ロ͡ギあΒ∠シ
∇ユ⊥ムぁΑ∠ほ∠プ
⊥ロぁゲ⊥ジ∠Α
∇ラ∠ぺ
∠ラヲ⊥ム∠Α
⊥ロ⊥ギ∇ら∠ハ
∩∠マ͡ャグ∠ミ
ｚラ͡ま∠ヱ
∠ぶや
∇ユ⊥ム∠ボ∠ヤ∠カ
∇ユ⊥ム∠ホ∠コ∠ケ∠ヱ
⊥ロヱ⊥ギ⊥ら∇ハゅ∠プ
ゅ∠ャ∠ヱ
やヲ⊥ミ͡ゲ∇ゼ⊥ゎ
͡ヮ͡よ
ゅ⇔ゃ∇Β∠セ
.
∇ユ⊥ミ∠ゲ⊥ョへ∠ヱ
͡りゅ∠ヤｚダャゅ͡よ
ｚラ͡み∠プ
∠ぶや
⊥ょ͡ダ∇レ∠Α
⊥ヮ∠ヰ∇ィ∠ヱ
͡ャ
͡ヮ∇ィ∠ヲ
͡ロ͡ギ∇ら∠ハ
ゅ∠ョ
∇ユ∠ャ
∇ろ͡ヘ∠わ∇ヤ∠Α
や∠ク͡み∠プ
∇ユ⊥わ∇Βｚヤ∠タ
ゅ∠ヤ∠プ
やヲ⊥わ͡ヘ∠わ∇ヤ∠ゎ
.
∇ユ⊥ミ⊥ゲ⊥ョへ∠ヱ
͡ュゅ∠Βあダャゅ͡よ
ｚラ͡み∠プ
∠モ∠ん∠ョ
∠マ͡ャク
͡モ∠ん∠ヨ∠ミ
∃モ⊥ィ∠ケ
⊥ヮ∠バ∠ョ
∀りｚゲ⊥タ
∇リ͡ョ
∃マ∇ジ͡ョ
ヶ͡プ
∃る∠よゅ∠ダ͡ハ
∇ユ⊥ヰぁヤ⊥ミ
⊥ギ͡イ∠Α
∠ウΑ͡ケ
͡マ∇ジ͡ヨ∇ャや
ｚラ͡ま∠ヱ
∠フヲ⊥ヤ∠カ
͡ユ∠プ
ユ͡もゅｚダャや
⊥ょ∠Β∇デ∠ぺ
∇レ͡ハ
∠ギ
͡ぶや
∇リ͡ョ
͡ウΑ͡ケ
͡マ∇ジ͡ヨ∇ャや
.
∇ユ⊥ミ⊥ゲ⊥ョへ∠ヱ
͡る∠ホ∠ギｚダャゅ͡よ
ｚラ͡み∠プ
∠モ∠ん∠ョ
∠マ͡ャク
͡モ∠ん∠ヨ∠ミ
∃モ⊥ィ∠ケ
⊥ロ∠ゲ∠シ∠ぺ
ぁヱ⊥ギ∠バ∇ャや
やヱぁギ∠ゼ∠プ
͡ヮ∇Α∠ギ∠Α
ヴャ͡ま
͡ヮ͡ボ⊥レ⊥ハ
⊥ロヲ⊥ョｚギ∠ホ∠ヱ
やヲ⊥よ͡ゲ∇ツ∠Β͡ャ
⊥ヮ∠ボ⊥レ⊥ハ
∠メゅ∠ボ∠プ
∇ユ⊥ヰ∠ャ
:
∇モ∠ワ
∇ユ⊥ム∠ャ
∇ラ∠ぺ
∠ヵ͡ギ∠わ∇プ∠ぺ
ヶ͡ジ∇ヘ∠ル
∇ユ⊥ム∇レ͡ョ
∠モ∠バ∠イ∠プ
∇ヘ∠Α
ヵ͡ギ∠わ
⊥ヮ∠ジ∇ヘ∠ル
∇ユ⊥ヰ∇レ͡ョ
͡モΒ͡ヤ∠ボ∇ャゅ͡よ
͡ゲΒ͡ん∠ム∇ャや∠ヱ
ヴｚわ∠ェ
ｚマ∠プ
⊥ヮ∠ジ∇ヘ∠ル
.
∇ユ⊥ミ⊥ゲ⊥ョへ∠ヱ
͡ゲ∇ミ͡グ͡よ
͡ぶや
や⇔ゲΒ͡ん∠ミ
ｚラ͡ま∠ヱ
∠モ∠ん∠ョ
∠マ͡ャク
͡モ∠ん∠ヨ∠ミ
͡モ⊥ィ∠ケ
⊥ヮ∠ら∠ヤ∠デ
ぁヱ⊥ギ∠バ∇ャや
ゅ⇔ハや∠ゲ͡シ
ヶ͡プ
͡ロ͡ゲ∠を∠ぺ
ヴ∠ゎ∠ほ∠プ
ゅ⇔レ∇ダ͡ェ
ゅ⇔レΒ͡ダ∠ェ
∠リｚダ∠エ∠わ∠プ
͡ヮΒ͡プ
ｚラ͡ま∠ヱ
∠リ∠ダ∇ェ∠ぺ∠ギ∇ら∠バ∇ャや
ゅ∠ョ
⊥ラヲ⊥ム∠Α
∠リ͡ョ
͡ラゅ∠ト∇Βｚゼャや
や∠ク͡ま
∠ラゅ∠ミ
ヶ͡プ
͡ゲ∇ミ͡ク
ぶや
«
(Allah commanded Yahya bin Zakariya t o implement five commands and t o order t he Children of Israel t o implement t hem, but Yahya was slow in carrying out t hese commands. ` Isa said t o Yahya, ` You were ordered t o implement five commands and t o order t he Children of Israel t o implement t hem. So eit her order, or I will do it .' Yahya said, 'My brot her! I fear t hat if you do it before me, I will be punished or t he eart h will be shaken under my feet .' Hence, Yahya bin Zakariya called t he Children of Israel t o Bayt Al-Maqdis (Jerusalem), unt il t hey filled t he Masj id. He sat on t he balcony, t hanked Allah and praised him and t hen said, ` Allah ordered me t o implement five commandment s and t hat I should order you t o adhere t o t hem. The first is t hat you worship Allah alone and not associat e any wit h Him. The example of t his command is t he example of a man who bought a servant from his money wit h paper or gold. The servant st art ed t o work for t he mast er, but was paying t he profit s t o anot her person. Who among you would like his servant t o do t hat Allah creat ed you and sust ains you. Therefore, worship Him alone and do not associat e anyt hing wit h Him. I also command you t o pray, for Allah direct s His Face t owards His servant 's face, as long as t he servant does not t urn away. So when you pray, do not t urn your heads t o and fro. I also command you t o fast . The example of it is t he example of a man in a group of men and he has some musk wrapped in a piece of clot h, and consequent ly, all of t he group smells t he scent of t he wrapped musk. Verily, t he odor of t he mout h of a fast ing person is bet t er before Allah t han t he scent of musk. I also command you t o give charit y. The example of t his is t he example of a man who was capt ured by t he enemy. They t ied his hands t o his neck and brought him fort h t o cut off his neck. He said t o t hem, 'Can I pay a ransom for myself' He kept ransoming himself wit h small and large amount s unt il he liberat ed himself. I also command you t o always remember Allah. The example of t his deed is t hat of a man who t he enemy is t irelessly pursuing. He t akes refuge in a fort ified fort . When t he servant remembers Allah, he will be resort ing t o t he best refuge from Sat an.)
Al-Harit h t hen narrat ed t hat t he Messenger of Allah said,
»
ゅ∠ル∠ぺ∠ヱ
∇ユ⊥ミ⊥ゲ⊥ョへ
∃ザ∇ヨ∠ガ͡よ
⊥ぶや
ヶ͡ル∠ゲ∠ョ∠ぺ
ｚリ͡ヰ͡よ
:
͡る∠ハゅ∠ヨ∠イ∇ャや
͡ノ∇ヨｚジャや∠ヱ
͡る∠ハゅｚトャや∠ヱ
͡り∠ゲ∇イ͡ヰ∇ャや∠ヱ
͡キゅ∠ヰ͡イ∇ャや∠ヱ
ヶ͡プ
͡モΒ͡ら∠シ
͡ぶや
.
⊥ヮｚル͡み∠プ
∇リ∠ョ
∠ァ∠ゲ∠カ
∠リ͡ョ
͡る∠ハゅ∠ヨ∠イ∇ャや
∠ギΒ͡ホ
∃ゲ∇ら͡セ
∇ギ∠ボ∠プ
∠ノ∠ヤ∠カ
∠る∠ボ∇よ∠ケ
͡ュゅ∠ヤ∇シ͡み∇ャや
∇リ͡ョ
⊥ハ
͡ヮ͡ボ⊥レ
ゅｚャ͡ま
∇ラ∠ぺ
∠ノ͡ィや∠ゲ⊥Α
∇リ∠ョ∠ヱ
ゅ∠ハ∠キ
ン∠ヲ∇ハ∠ギ͡よ
∃るｚΒ͡ヤ͡ワゅ∠ィ
∠ヲ⊥ヰ∠プ
∇リ͡ョ
ヴ∠ん⊥ィ
ユｚレ∠ヰ∠ィ
«
: :»
ｚラ͡ま∠ヱ
ヴｚヤ∠タ
∠ュゅ∠タ∠ヱ
∠ユ∠ハ∠コ∠ヱ
⊥ヮｚル∠ぺ
∩∀ユ͡ヤ∇ジ⊥ョ
やヲ⊥ハ∇キゅ∠プ
∠リΒ͡ヨ͡ヤ∇ジ⊥ヨ∇ャや
∇ユ͡ヰ͡もゅ∠ヨ∇シ∠ほ͡よ
ヴ∠ヤ∠ハ
ゅ∠ョ
∠シ
⊥ユ⊥ワゅｚヨ
⊥ぶや
ｚゴ∠ハ
ｚモ∠ィ∠ヱ
∠リΒ͡ヨ͡ヤ∇ジ⊥ヨ∇ャや
∠リΒ͡レ͡ョ∇ぽ⊥ヨ∇ャや
∠キゅ∠ら͡ハ
ぶや
«
(And I order you wit h five commandment s t hat Allah has ordered me. St ick t o t he Jama` ah (communit y of t he fait hful), list en and obey (your leaders) and perform Hij rah (migrat ion) and Jihad for t he sake of Allah. Whoever abandons t he Jama` ah, even t he dist ance of a hand span, will have removed t he t ie of Islam from his neck, unless he ret urns. Whoever uses t he slogans of Jahiliyah (t he pre-Islamic period of ignorance) he will be among t hose kneeling in Jahannam (Hellfire).) They said, "O Messenger of Allah! Even if he prays and fast s'' He said, (Even if he prays, fast s and claims t o be Muslim. So call t he Muslims wit h t heir names t hat Allah has called t hem: ` The Muslims, t he believing servant s of Allah.')
This is a Hasan Hadit h, and it cont ains t he st at ement , "Allah has creat ed and sust ains you, so worship Him and do not associat e anyt hing wit h Him in worship.'' This st at ement is relevant in t he Ayat (2:21-22) we are discussing here and support s singling Allah in worship, wit hout part ners.
Several scholars of Tafsir, like Ar-Razi and ot hers, used t hese Ayat as an argument for t he exist ence of t he Creat or, and it is a most wort hy met hod of argument . Indeed, whoever ponders over t he t hings t hat exist , t he higher and lower creat ures, t heir various shapes, colors, behavior, benefit s and ecological roles, t hen he will realize t he abilit y, wisdom, knowledge, perfect ion and maj est y of t heir Creat or. Once a bedouin was asked about t he evidence t o Allah's exist ence, he responded, "All praise is due t o Allah! The camel's dung t est ifies t o t he exist ence of t he camel, and t he t rack t est ifies t o t he fact t hat someone was walking. A sky t hat holds t he giant st ars, a land t hat has fairways and a sea t hat has waves, does not all of t his t est ify t hat t he Most Kind, Most Knowledgeable exist s''
Hence, whoever gazes at t he sky in it s immensit y, it s expanse, and t he various kinds of planet s in it , some of which appear st at ionary in t he sky - whoever gazes at t he seas t hat surround t he land from all sides, and t he mount ains t hat were placed on t he eart h t o st abilize it , so t hat
whoever lives on land, what ever t heir shape and color, are able t o live and t hrive - whoever reads Allah's st at ement ,
ぴ
∠リ͡ョ∠ヱ
͡メゅ∠ら͡イ∇ャや
∀キ∠ギ⊥ィ
∀ヂΒ͡よ
∀ゲ∇ヨ⊥ェ∠ヱ
∀ブ͡ヤ∠わ∇ガぁョ
ゅ∠ヰ⊥ル∠ヲ∇ャ∠ぺ
⊥ょΒ͡よや∠ゲ∠ビ∠ヱ
∠リ͡ョ∠ヱ∀キヲ⊥シ
͡サゅｚレャや
あゆへ∠ヱｚギャや∠ヱ
͡ユ⇒∠バ∇ルｘΙや∠ヱ
∀ブ͡ヤ∠わ∇ガ⊥ョ
⊥ヮ⊥ル∠ヲ∇ャ∠ぺ
∠マ͡ャ∠グ∠ミ
ゅ∠ヨｚル͡ま
ヴ∠ゼ∇ガ∠Α
∠ヮｚヤャや
∇リ͡ョ
͡ロ͡キゅ∠ら͡ハ
⊥￢ゅ∠ヨ∠ヤ⊥バ∇ャや
び
(And among t he mount ains are st reaks whit e and red, of varying colours and (ot hers) very black. And likewise, men and Ad-Dawabb (moving (living) creat ures, beast s) and cat t le are of various colours. It is only t hose who have knowledge among His servant s t hat fear Allah) (35: 27-28).
Whoever t hinks about t he running rivers t hat t ravel from area t o area bringing benefit , whoever ponders over what Allah has creat ed on eart h; various animals and plant s of different t ast es, scent s, shapes and colors t hat are a result of unit y bet ween land and wat er, whoever t hinks about all of t his t hen he will realize t hat t hese fact s t est ify t o t he exist ence of t he Creat or, His perfect abilit y, wisdom, mercy, kindness, generosit y and His overall compassion for His creat ion. There is no deit y wort hy of worship except Allah, nor is t here a Lord besides Him, upon Him we rely and t o Him we t urn in repent ance. There are numerous Ayat in t he Qur'an on t his subj ect .
ぴ
ラ͡ま∠ヱ
∇ユ⊥わレ⊥ミ
ヴ͡プ
∃ょ∇Α∠ケ
ゅｚヨあョ
ゅ∠レ∇ャｚゴ∠ル
ヴ∠ヤ∠ハ
ゅ∠ル͡ギ∇ら∠ハ
∇やヲ⊥ゎ∇ほ∠プ
∃り∠ケヲ⊥ジ͡よ
リあョ
͡ヮ͡ヤ∇んあョ
∇やヲ⊥ハ∇キや∠ヱ
ユ⊥ミ∠￢へ∠ギ∠ヰ⊥セ
リあョ
͡ラヱ⊥キ
͡ヮｚヤャや
ラ͡ま
∇ユ⊥わレ⊥ミ
∠リΒ͡ホ͡ギ⇒∠タ
-ラ͡み∠プ
∇ユｚャ
∇やヲ⊥ヤ∠バ∇ヘ∠ゎ
リ∠ャ∠ヱ
∇やヲ⊥ヤ∠バ∇ヘ∠ゎ
∇やヲ⊥ボｚゎゅ∠プ
∠ケゅｚレャや
ヴ͡わｚャや
ゅ∠ワ⊥キヲ⊥ホ∠ヱ
⊥サゅｚレャや
∠ヱ
⊥り∠ケゅ∠イ͡エ∇ャや
∇れｚギ͡ハ⊥ぺ
∠リΑ͡ゲ͡ヘ⇒∠ム∇ヤ͡ャ
び
(23. And if you (Arab pagans, Jews, and Christ ians) are in doubt concerning t hat which We have sent down (i.e. t he Qur'an) t o Our servant (Muhammad ), t hen produce a Surah (chapt er) of t he like t hereof and call your wit nesses (support ers and helpers) besides Allah, if you are t rut hful). (24. But if you do it not , and you can never do it , t hen fear t he Fire (Hell) whose fuel is men and st ones, prepared for t he disbelievers.)
