23. With reference to the use of the textual word, "the people"), Qurtubi writes that according to the Sufiya': 'The people is a generic noun, and generic nouns are not employed to speak of the beloved of Allah (awliya' Allah).'

24. These are the hypocrites. This kind cropped up with the Prophet's migration to Madinah. It was here, after thirteen hard years at Makkah, that by Allah's grace and mercy Islam gained a foothold, and the hearts of the local people were softened for it, who either embraced the message, or adopted a neutral position. Almost no heathen tribe of the city indulged as a whole in active antagonism. Quite early, in fact, the Muslims were able to pacify the surrounding pagan tribes also ‑ some through peace treaties and others with the show of strength and willingness to respond strongly, if provoked. As a result, there was sufficient peace and security in the city and its surroundings to allow the Muslims to carry out their religious duties with freedom. With stability achieved, Madinah was slowly developing into a religious state with the Prophet at its head, and Islam was beginning to emerge as a force to reckon with.

But there were some in Madinah who did not appreciate these developments. They were encouraged by the Jews. These were the elements of the pagan society that stood to lose something by the growth of Islam; if not anything else, then, their personal influence and popularity. However, during the first few years it was not clear to them as to how the Madinans and the adjoining tribes would respond to the Islamic message, and whether the Makkans would tolerate the growth of a parallel state. It seemed very likely that a power struggle would ensue, but it was unclear as to who would emerge victorious: Islam or paganism. These disaffected elements therefore decided to play a safe game. They were to outwardly profess faith in Islam but try to undermine it secretly: until a clearer situation emerged (Au.).

Razi says: "These verses were revealed concerning the hypocrites from the people of the Book such as `Abdullah ibn Ubayy b. Sallul, Mu`tab b. Qushayr and Judd b. Qays, who, when they met the faithful assured them of their own faith in Islam saying: 'We find that he (the Prophet) fits the description stated in our holy literature.'" Hypocrisy

Ibn Kathir writes: After the first four verses of this chapter, which describe the believers, and the following two, which describe the unbelievers, Allah Most High now speaks of the hypocrites who profess Islam but conceal disbelief. But, since their case is unclear and confusing to most people, He described them in greater detail speaking at length of the traits that are the signs of hypocrisy. He revealed the chapters al‑Tawbah, and al‑Munafiqun about them; while He also mentioned them in al‑Noor, as well as at many other places, all in order that a Muslim may shun the traits possessed by them, as well as avoid their company.

As for the definition of nifaq (hypocrisy), it is to manifest good while concealing evil. There are two kinds of it:

a) Pertaining to belief (i`tiqadi): this kind will entail everlasting stay in Hell; and,

b) Pertaining to deeds (a`amali) which is the most serious of the Major Sins (akbar al‑kaba'ir). This is because the deeds of a hypocrite contradict his utterances, and his internal state contradicts the external state.

It is in the Madinan chapters that their characteristics were described because there was no hypocrisy in Makkah. In fact, it was just the opposite there (i.e. people concealed faith and outwardly professed unbelief). Allah Most High described them in detail so that the believers may not be deceived by their appearances, leading to the spread of corruption which would happen if they did not avoid their company, under the impression that they were believers like them. It is a matter of great evil that the corrupt should be allowed to pass as the pious.

Ibn Kathir's quote ends here.

As against this universally accepted definition of hypocrisy, a contemporary scholar has stated: "In this phase of development of the Islamic movement, the 'hypocrites', began to emerge. Although the first signs of hypocrisy had appeared during the last phase of the Prophet's life in Makkah, the nature of that hypocrisy was different. The kind of 'hypocrites' found then were those who, while recognizing the truth of Islam and claiming to believe in it, were not prepared to sacrifice their material interests, run the risk of severing the relationship which bound them to others, and who shrank from the persecution and trial which used to afflict all those who responded to the call of Truth."

This definition, which goes against the Qur'an and hadith, is applicable to those honorable souls whose faith and integrity have not been questioned by anyone before. Foremost among them, upon whom the new definition casts a doubt are `Abbas b. `Abd al Muttalib, the Prophet's uncle, `Ayyash b. Abi Rabi`a, Salamah ibn Hisham, Umm al‑Fadl, the mother of Ibn `Abbas) [Qurtubi], Junayd b. Subai` (according to Ibn Kathir Habib b. Siba`), a few others of the Prophet's own tribe Banu Hashim, as well as many others who concealed their faith at Makkah. The Qur'an says about those who had concealed their faith and remained in Makkah, (i.e., those who did not migrate to Madinah, right up to the sixth year after the Prophet's migration): "Had it not been for certain believing men and women whom you know not, lest you should trample them, and guilt fall on you on their account unwittingly (We would have permitted you to attack the Makkans) ‑ Al‑Fath: 25).

Thus, we see that the Qur'an calls them believers (mu'minun) and not hypocrites. Ibn Kathir's commentary on this particular verse is: Those are meant who were living among the Makkans but who concealed their faith from them for fear of persecution.

Moreover, it will be against the Qur'an to call anyone a hypocrite, (of whatever kind), who conceals his faith for fear of hostilities, since the Qur'an has revealed to us without its censure in surah Al‑Mu'min, the story of a court official who concealed his faith from Fir`awn and his people.

In fact, far from alluding hypocrisy to them, it is the Prophet (saws) himself who had advised many at Makkah to conceal their faith. When Abu Dhar (ra) embraced Islam, the Prophet asked him to return to his tribe and remain with them concealing his faith until Islam commanded power. In case of `Ammar b. Yasir, the Prophet went even further and advised him to conceal faith and utter kufr.

About `Abbas (ra) and others like him, there is a clear statement of the Prophet which confirms their faith. The Prophet said about `Abbas (ra) just before the start of the first battle of Islam at Badr: "I know about the people of Banu Hashim, as well as some others who have no quarrel with us. They have been forced into this battle. Therefore, if anyone encounters someone from Banu Hashim, let him not kill him. Whoever encounters Al‑Bakhtary b. Hisham, let him not kill him. Whoever encounters `Abbas b. `Abd al Muttalib, let him not kill him." Accordingly, when `Abbas was taken prisoner in the battle and brought before the Prophet, he protested at the ransom fixed for him. He said: "Messenger of Allah, you know that I have been a Muslim." The Prophet replied: "Allah knows the truth of the matter. If you are true in your word, Allah will reward you."

The Prophet did not reject `Abbas's claim to iman, saying, as he would have, (if the definition of the 'different nature of hypocrisy,' and its application to certain Makkans were to be correct), that `Abbas was not speaking the truth and that his efforts at concealing the faith nullified his claim to Islam. In fact, he confirmed that a man who concealed his faith was a 'Muslim', even if he chose to live among the enemies of Islam, by saying that Allah knew if `Abbas was true in his claim' and that if he was, he would be rewarded for his faith. Of course the Prophet knew him as a Muslim but without `Abbas's own acknowledgement, he would have been speaking on his behalf. True, Allah revealed a verse (4: 97) which reproaches those who did not migrate to Madinah, were forced into the battle at Badr, 'strengthening' as Ibn `Abbas has said, 'the ranks of the enemies of Islam' (Ibn Kathir), and were killed at the hands of the Muslims ‑ although Qurtubi deduces from the way the verse has been phrased that they died as Muslims. In any case, the very next verse there clarifies that in situations where a person cannot migrate because of overwhelming difficulties, there is no sin upon him.

Sayyid Qutb rightly defends those who concealed their faith in Makkah. Commenting on the verse which was sent down when one of the Companions accompanying a detachment sent by the Prophet fell upon a man in the enemy territory, (and killed him despite the fact that he had greeted them with the Islamic greeting: Qurtubi); he writes: "Allah reminds the believers of the recent days of ignorance, of the rashness and frivolity that prevailed then. He reminds them of His grace by which He cleansed their hearts and guided them to loftier goals, so that they could not think of returning to battles and wars with loot and plunder as their intention, as was their wont in the days of ignorance. He impresses upon them His favor in that He prescribed for them the limits and bounds, and has given them a system (that organizes their affairs). So, let not the final verdict be influenced by the first impulses (of anger), as it used to be during the days of jahiliyyah. The text also throws hints at the fact that they themselves were in the same state some time back ‑ concealing their faith from their enemies, on account of the fear and vulnerability, not making it known except when in peace with the Muslims. This man too, who was killed, used to conceal his faith from his people, but disclosed it to the Muslims by greeting them in the manner of Islamic greeting. Allah said, كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ [النساء : 94] 'So were you aforetime, but Allah has been gracious to you.'"

Ibn Taymiyyah writes: There was no need for anyone to resort to hypocrisy in Makkah since the Muslims were weak there. On the contrary, there were people who concealed their faith but confessed to iman in their private talks. The scholars have said therefore, including Ahmad b. Hanbal, that there was no hypocrisy in Makkah. Hypocrisy appeared in Madinah. However, there was weakness of faith on the part of some people at Makkah, (which Allah termed as sickness (marad), as stated in a Makkan chapter (74: 31) which said: وَلا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلا "(So that) no doubt may be left for the people of the Book, and the believers, and those in whose hearts is a disease and the unbelievers may say 'What did Allah intend by this example?'" (Tafsir al-Kabir).

It was necessary to point out the error in the definition because, on the one side, appearing as it does in a tafsir work, it might sound as having the sanction of Islam, while the fact is that no scholar of any repute is reported to be of the opinion that those in Makkah fitting the new definition were hypocrites. On the other hand, such insidious attacks are likely to create ill feeling for those who are the very criteria of faith. The Prophet has said in a well known hadith of Ibn Majah: عَنْ أنَسِ ابْنِ مَالِكِ؛ قَالَ: قَالَ رَسُولَ اللهِ صلى الله عليه وسلم : إنَّ بَنِي إِسْرَائِيلَ افْتَرَقَتِ عَلَى إِحْدَى وَسَبَعْيِنَ فِرْقَةً. وإِنَّ أُمَّتِي سَتَفْتَرقُ عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً. كُلُّهَا فِي النَّارِ، إلاَّ وَاحِدَةً. وَهَي الْجَمَاعَةُ . "The Israelites divided themselves into seventy‑two sects. My ummah will divide itself into seventy‑three. All of them will be in Fire, except one." He was asked: "Which one, O Apostle of Allah?" He said:"The mainstream Muslims" (Au.).

25. That is, they think that they will be able to hoodwink Allah as easily as they are able to hoodwink the faithful. Therefore, Allah Most High used the same words for reproaching them, "They deceive not but themselves" (Ibn Kathir).

In a hadith the Prophet (saws) is reported to have said: لا تخادع الله فإنه من يخادع الله يخدعه الله ونفسه يخدع لو يشعر قالوا: يا رسول الله، وكيف يخادع الله؟ قال: تعمل بما أمرك الله به وتطلب به غيره "Do not deceive Allah. He who deceives Allah is deceived by Him, and (in fact), deceives himself, only if he knew." He was asked, "How can one deceive Allah?" He replied: "By submitting yourself to one of His commands while seeking to please someone else" (Qurtubi).

26. The mentioning of the 'faithful' along with the name of 'Allah' indicates that dealing with the beloved of Allah (ahl‑Allah) is like dealing with Allah Himself (Thanwi).

27. "Their mendacity will recoil upon themselves, both in this world and the Hereafter" (Majid).

28. The disease, according to Ibn `Abbas, is that of doubts and hypocrisy (Tabari).

There is an indication in this verse that the hearts also are prone to diseases, as the Sufiya say (Thanwi).

Yusuf Ali writes: "The disease tends to spread, like all evil. They are curable, but if they harden their hearts, they soon pass into the category of those who deliberately reject light."

Jesus Christ, on whom be peace, also had his share of hypocrites to deal with. Addressing them he said: "Ye blind guides, which strain at a gnat, and swallow a camel" (Matthew 23: 24). And, "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and all uncleanliness" (Ibid 23: 27) ‑ Au.

29. This happened when against their wishful belief that Islam is a passing wind that will blow for a while and then be gone, and that its banner will only flutter for a brief spell and then it would be all quiet again, they witnessed growth in the power of Islam, and victory after victory coming its way. This increased their envy and hatred toward Islam and weakened their hearts, which became prone to diseases. It could also mean that as Allah revealed more of His guidance, they failed to profit from it, (because of their original disbelief), and thus their hearts only increased in sickness (Zamakhshari, condensed).

30. They deserve to be doubly punished, because, unlike the ordinary unbelievers who openly announce their disbelief, they try to deceive Allah on one hand and the believers on the other. They try to make the best of both the worlds as well as take advantage of both the believers as well as the non‑believers, through their unique position of being those trusted by both. Their punishment however has been delayed till the Day of Judgment although they, being a dangerous element in the Muslim polity, deserve punishment in this life itself. This deferment of punishment at the hands of the believers is because of the doubt with regard to their faith. It is not possible for the believers to say for sure about any one of them, however manifest his hypocrisy, that true faith does not reside in his heart. They earn therefore, the benefit of doubt and are spared punishment in this world. In the Hereafter however they will receive punishment greater than the ordinary unbelievers.

The Prophet knew the hypocrites through revelation, and so did some of his Companions by their own judgment. But it was the fear of people alleging that the Prophet was killing his own men, which could adversely affect the cause of Islam, that restrained him from taking measures against them; although, on their part they were bold enough to even attempt at his life. In fact, he was restrained by Allah Himself. He said in a hadith reported by Bukhari and Muslim: "I have been ordered to fight the people, until they say, 'there is no god but Allah.' Once they say that, they save their blood and property from me, except for what they must pay as compensation (when they transgress others in an affair). (As for what they conceal in their hearts), Allah will hold them to account" (Au.).

Qurtubi writes: The scholars say that believers are of two kinds: one whom Allah loves and befriends, and the other whom He does not love and does not befriend. Indeed, He detests him and treats him as His enemy. He loves and befriends everyone about whom He knows he will die on faith. And He hates and is angry with everyone who He knows will die on disbelief ‑ not because of his present state, but because of the disbelief on which he will die. Again, the unbelievers are also of two kinds: one who will be punished at all events, and the other who will not be punished. He who will be punished is the one who died on disbelief. Allah detests him and is angry with him. In contrast, he who would not be punished is the one who died on good faith. Allah does not detest him nor is angry with him, rather loves him and will befriend him. It is not right therefore to say that 'so and so ‑ a believer ‑ will be rewarded,' or, 'so and so ‑ an unbeliever ‑ will be punished.' Rather, both the statements should be made conditional to the situation at death. Accordingly, we say: Allah was not angry with `Umar (the second caliph), even when he was a pagan, and was intending to reward him with Paradise, not because of his idol worship, but because of the belief on which he was going to die. And we also say that Allah was angry with Iblis even when he was worshipping Allah, because of the disbelief on which he was going to die.

31. Corruption in the earth is 'disbelief and un‑Islamic living.' Abu al‑`Aliyyah has commented: 'Do not disobey Allah. Whoever disobeyed Allah on earth, or enforced it (upon others), corrupted the lands. Proper development and improvement of the earth and its environment lies in obedience of Allah' (Ibn Kathir).

32. Ibn `Abbas has said: What they meant is, (from this unique position) we are working at reconciliation between the two groups: Muslims and the people of the Book (Ibn Kathir).

33. "Much mischief is caused (sometimes unwittingly) by people who think that they have a mission of peace, when they have not even a true perception of right and wrong. By their blind arrogance they depress the good and encourage the evil" (Yusuf Ali).

34. By the textual term 'the people' the allusion is to the Companions of the Prophet ‑ Ibn `Abbas and others (Ibn Kathir).

This implies that the Companions are a criterion for all those who will follow them in Islam. They can measure their faith and deeds against those of the Companions... Merely praying with the Muslims, and paying zakah, and other such deeds, do not make a man Muslim if his faith does not conform with that of the Companions (Ma`arif).

One possible reason why (the generic noun) the people has been used is to say that if there are any people worth calling people, it is the believers. The unbelievers, because of their disability to discern between the right and wrong, are like animals (Kashshaf).

35. That is, when the hypocrites were told by the Muslims to believe in Allah, His angels, revelations, messengers, resurrection and reckoning, Heaven and Hell, and all that the rest of the believers were told to have faith in, and do as they were ordered by Allah and His Messenger, they said in reply, 'Shall we believe as the fools have believed?' ‑ by which the allusion was to followers of the Prophet (Ibn Kathir).

"Another instance of the hypocrites' muddled thinking, and queer morals: First they mistook vice for virtue (vide verse 11) and now they are mistaking virtue for vice" (Thanwi, Majid's tr.).

36. Ibn Mas`ud, Ibn `Abbas, Mujahid and others have said that it is the arch‑infidels, the leading hypocrites and others of their sort that have been alluded to (Ibn Jarir, Ibn Kathir).

Majid quotes from Lane: "Shaytan if not preceded by the definite article al, signifies `Any that is excessively, or inordinately, proud or corrupt or unbelieving or rebellious, or that is insolent and audacious in pride and in acts of rebellion.'"

37. The words, "Allah is mocking with them," draw the following commentary from In Jarir: The question arises as to how exactly will Allah mock at them? The answer is, it will be done in the manner described elsewhere (57: 13‑15): يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ (13) يُنَادُونَهُمْ أَلَمْ نَكُنْ مَعَكُمْ قَالُوا بَلَى وَلَكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبْتُمْ وَغَرَّتْكُمُ الْأَمَانِيُّ حَتَّى جَاءَ أَمْرُ اللَّهِ وَغَرَّكُمْ بِاللَّهِ الْغَرُورُ (14) فَالْيَوْمَ لَا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا مَأْوَاكُمُ النَّارُ هِيَ مَوْلَاكُمْ وَبِئْسَ الْمَصِيرُ [الحديد : 13 - 15] "On the day when the hypocrites, men and women, will say to those who had believed, `Wait for us, so that we may borrow from your light!' It will be said, `Go back behind you, and seek for a light.' But (as they attempt that), a wall will be placed between them with a door in the inward whereof is mercy, but the outward whereof is chastisement. They (who will remain outside) will call them (i.e. the believers), `Were we not with you?' They will reply, `Yes indeed; but you tempted yourselves, and you waited, and were in doubt; and fancies deluded you, until Allah's commandment came. The Deluder (Satan) deluded you concerning Allah. Today no ransom shall be accepted from you, nor from those who disbelieved. Your refuge is the Fire, it is your companion (now); an evil homecoming!'"

A second interpretation is that while employing the same expression, He has alluded to two different meanings. For example, He said at another place (4: 142): إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ 'The hypocrites seek to deceive Allah, the while it is He who will be deceiving them', where, what is meant is that it is they who will reap the consequences of their deceptive behavior.

To take another example, Allah said (42: 40): وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا 'The requital of evil is evil ‑ the like of it.' But we know that when a sin is committed against Allah, it is an evil, while when the requital comes from Him it is justice. Thus, the expressions are common, but their meanings are different.

To take another example, Allah (swt) said (2: 192): فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ 'If someone commits a wrong against you, you are (allowed to) commit a wrong against him of equal magnitude.' It will be seen here that the expressions are same but the meanings differ, for, when a man commits a wrong against another, it is injustice, but when he is punished for it then the punishment is the administration of justice (Ibn Jarir, condensed).

Another interpretation by Ibn `Abbas, as reported by Qurtubi and Kashshaf is: "A door will be opened between Hell and Paradise and the hypocrites will be invited to come in. They will begin to move toward the door. When they reach the door, it will be shut in their faces. The believers, reclining on their couches in Paradise, will laugh at them. This is what alluded to when Allah said (83: 34‑36): فَالْيَوْمَ الَّذِينَ آمَنُواْ مِنَ الْكُفَّارِ يَضْحَكُونَ. عَلَى الأَرَائِكِ يَنظُرُونَ. هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ 'So, today the believers are laughing at the unbelievers, upon couches, looking (down on them). Have the unbelievers been rewarded for what they were doing?'"

Alusi states through a reliable source that an exit from Hell will be opened and a hypocrite will be urged: "Come on, come on." The man will make a great effort to move toward it because of injuries, pain and suffering. But when he reaches the door, it will be shut in his face. Then another door will be opened from which he will be invited. He will again drag himself toward it in great pain and injury. But as he nears, the door will be shut. A third one will be opened. This will go on until the hypocrite will not respond to the call."

Majid adds: "For the Biblical use of mockery and laughter in reference to God, compare the following:‑ `Ye have set at naught all my counsel, and would none of my reproof. I also will laugh at your calamity: I will mock when your fear cometh.'

38. "By the deliberate choice of the path of error, guilt and impiety" (Majid).

According to Ibn `Abbas and Ibn Mas`ud, "they chose error and abandoned right guidance" (Ibn Jarir). That is, they chose error and misguidance, so right guidance was held back from them.

Ibn Jarir also reports Qatadah as saying: By Allah, you have seen that they abandoned guidance and fell into error, abandoned the ummah and fell with the dissenters, came out of peace and went into fear, and abandoned the Sunnah and committed bid`ah.

39. "A deeper phase of insincerity is actual duplicity. But it never pays in the end. If we compare such a man to a trader, he loses in the bargain" (Yusuf Ali).

40. Several interpretations of the verse have come down to us from Ibn `Abbas and others, two of which are as follows. For ease of understanding, we shall first take up the first two verses together (17 and 18) and then its parts. Ibn Jarir is the source:

a) The hypocrites perceived the light of Islam, acknowledged its truth, until they came out of the darkness of disbelief. But they put off that light by acting in disbelief and hypocrisy. Consequently, Allah left them in the darkness of disbelief so that they lost the ability to perceive the right path (Ibn `Abbas and others).

b) The hypocrite declared his faith in Islam by uttering the words: "There is no deity save Allah." With that the world became lit for him. With time, it grew very large ‑ Muslims intermarrying with him because of his declaration of faith, visiting him during his illness, he inheriting the Muslims or they inheriting him and so forth. Thus he saved himself and his world with the help of his utterance. But, with his death the utterance was taken away from him because he did not believe in it truly, nor did he know of its truth in his heart (Ibn `Abbas, Qatadah).

As for the "light," Mujahid says it is what the hypocrite sees (of the truth of Islam) by virtue of his being in the company of the believers, and "darkness," what he (misses to see of it) when he seeks the company of unbelievers.

Explaining the same terms "light" and "darkness" Rabi` bin Anas has said, Whenever the hypocrite speaks of Islam with sincerity, he sees the light, but when he is beset by doubts, darkness settles on him (Ibn Jarir).

41. That is, it is to the truth that they are deaf, dumb and blind. They can neither hear it being described, make inquiries about it because of their dumbness, nor can they perceive it if shown because of their blindness (Alusi). Shanqiti supports this view by quoting another verse (46: 26): وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلا أَبْصَارُهُمْ وَلا أَفْئِدَتُهُم مِّن شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ "We appointed for them hearing, and sight, and hearts; and yet their hearing, their sight and their hearts availed them nothing, because they denied the signs of Allah."

42. That is, they will not return to Islam (Ibn Mas`ud, Ibn `Abbas, Abu Murra and others ‑ Ibn Jarir).

Razi says about the two verses 17 and 18: The parable fits the situation very well, for they first earned the 'light' with their belief, and then lost it because of their disbelief, falling into a state of utter bewilderment ‑ "utter," because there is no bewilderment that is more confounding than that experienced in religious matters.

Commenting upon the words "the likeness of him who kindled a fire" in which the singular form is used ('him' as against the plural in "Allah took away 'their' light"), Thanwi says that it is because normally it is one man who kindles a fire. It is when it lights up the surrounding that other people gather around it.

Majid quotes Shah `Abd al Qadir as of the opinion that the one who lighted the fire was the Prophet.

Commenting upon the term "their light" (in the verse 'Allah took away their light'), Thanwi says Allah put it that way because there are others on the same path for whom the path remains illuminated. It is only hypocrites who lost the perception (Tibyan and Bayan).

Alusi has another point with regard to the "lightning" and the "darkness." He quotes his Sufi masters as saying that these verses are also applicable to those who follow the sufistic ways ‑ but as mere followers (muqallidun), and not as those who investigate the truth (muhaqqiqun). They simply adopt certain "appearances" and therefore do not taste the sweetness, nor get the feeling in the heart that they should. Ultimately, they give up in despair.

Ibn Qayyim comments: Note the words: "Allah took away their light." Allah used the word noor when saying He took away their light, whereas He used the word naar when saying "the likeness of him who kindled a fire....." (Why did He say "naar" at the beginning and changed it to "noor" later)? It is because nar (fire) consists of two elements: (1) Noor (light) and (2) Heat. Now, He took away the noor. So, what remained? Only heat! Also, note that Allah Most High has called His Book (the Qur'an) a noor, His Prophet a noor, His religion a noor, one of His own names as Al‑Noor, and the salah (Prayers) a noor. Consider, if He took away the noor, He took away all" (condensed).

Another tafsir of the words: "They press their fingers in their ears" that has come from some Companions (Qurtubi), is that they press their fingers in their ears for fear of the Qur'an entering their heads and influencing them.

43. Verses 17 and 18 describe one kind of hypocrites: the one that believed and then changed the mind and went back to kufr. Verses 19 and 20 describe the other kind that has not been able to make up its mind. This kind is neither here nor there, neither believers nor unbelievers.

Majid writes: "The Madinan hypocrites were of two kinds. One of them were rejecters of faith outright and only managed to disguise their views and beliefs. The parable in the vv. 17‑18 refers to this class of dissemblers. The other class was not so definite in its rejection of the faith. They wavered, swinging to and fro, like modern 'skeptics.' They are the subject of the parable in the vv. 19‑20."

After presenting various opinions of the Companions and their Followers, Ibn Jarir says that the "violent outburst" (sayyib of verse 19) is the example of what the hypocrites evinced ‑ of belief in Islam and whatever the Prophet (saws) told them as coming from Allah. The "darkness" (zulumat) refers to the doubts, denial and sickness of the heart. As for the "thunder" and "lightning" (ra`d and barq), it is the description of their situation of fear of the Divine threats that they heard from the Prophet as going to befall those who deny ‑ true fear of it ‑ but with strains of doubt: whether it was true or not, whether it was really going to happen or not. Therefore, when they heard of the threats they tried to ignore them and pretend that they had not heard: which has been described in the words, "they press their fingers in their ears in terror of death." That is, theirs was a mixed situation of true belief, doubts thereof, accompanied by the fear of Allah's retribution descending upon them on a sudden. But (since the fear did not rest on a powerful belief), they tried to brush it away from their minds but could not.

Some other commentators believe however that it is "iman" and Islam that have been alluded to by the words "violent outburst." As for the words "darkness, thunder and lightning," the allusion is to those injunctions of Islam that were hard upon the hypocrites such as: salah, fasting, foregoing of leadership, the struggle against one's unbelieving dear ones, etc. (Razi).

44. After quoting several authorities, what Ibn Jarir has to say can be summarized in the following manner: "The 'lightning' (barq) of the verse refers to the faith of the hypocrites in Islam: a faith which was adulterated with doubts and skepticism. It bedazzles them whenever it burst forth, a situation that has been described in the words: 'It all but snatches away their sight.' It is a graphic description of what they witnessed of the victories of Islam in the battlefields. Those victories resulted in the spoils of war pouring in. That vastly increased the prosperity of the Muslims. Peace and security also followed. When those things happened, the hypocrites began to walk in their light. Those events as if 'lit up their surroundings.' The words 'start to walk' refer to their taking up Islam in earnest. But, when 'it throws darkness upon them,' that is, when the events were not so bright and encouraging, or, when they found that their allegiance to Islam was not paying them, or a personal misfortune struck them, then their doubts resurfaced, and they fell back on their disbelief which they had carried with them all along. This attitude of belief and obedience to the demands of Islam, when it met with victories, and of doubts, disbelief and abandoning of its ordinances, when it did not, has been described by the Qur'an elsewhere in the following words (22: 11): وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ [الحج/11] "Among men there is such a one as serves Allah upon the very edge. If good befalls him, he is at rest in it, but if a trial befalls him, he turns completely over."

Commenting on the words: "Whenever it lights up their surroundings they advance therein, but when it throws darkness over them, they halt," Ibn Kathir writes: Whenever their faith gets activated, they feel themselves well disposed to Islam and begin to follow its dictates in earnest. But when doubts attack them, their hearts get darkened, leaving them stagnated in bewilderment." In this connection he quotes Ibn `Abbas as saying, "That is how they will be on the Day of Judgment, when everybody will be given his light (noor) in accordance with his faith. There will be some who will receive light which will reach the distance of a mile for him, or less, or more. There will be others whose light will alternatively go on and off. There will be some others on the Bridge (sirat) who will move in kind of fits and starts (because of their poor light); while there will be some whose light will be completely off. These will be the pure hypocrites who had not a grain of faith in their hearts. It is about them that Allah Most High said at another place (57: 13): يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آَمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا "On the day when the hypocrites, men and women, shall say to those who have believed, 'Wait for us, so that we may borrow your light!' It shall be said, 'Get back to your rear, and seek for a light (there).'" In contrast, the believers will be given their light in full, as described in the verse (57: 12): يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَى نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ بُشْرَاكُمُ الْيَوْمَ "On the day when you will see the believers, men and women, their light running before them, and on their right hands. (It will be said), 'Glad tidings for you today!'"

45. And left them in total blindness. But He is giving them respite in order that they may correct themselves.

46. قَدير (Qadeer), translated as "One who has power over everything," draws the following comment from Majid: "Qadeer and Qaadir ( قادر ) may signify the same Possessing power, or ability... (But) Qadir has an intensive signification, and 'signifies he who does what he wills, according to what wisdom requires, not more nor less; and therefore this epithet is applied to none but God' (Lane's Lexicon).