162. The word in the original is a derivation from the root waqa which is used for guarding oneself, shielding, or safeguarding. The adjective taqwa has been derived from this as the root. It therefore carries the same connotations (in addition to denoting piety, godliness etc.: Au.). Now, since the above meaning implies fear, as it is out of fear that one tries to safeguard oneself from something, and, since a suitable term does not exist in other languages, the word taqwa is commonly rendered and understood as fear. However, it primarily means to guard oneself from breaking Allah's bounds out of fear of His wrath. It has at least three levels. One, to desist from ascribing partners or equals unto Allah; second, to avoid doing everything that will evoke His anger and third, which is really the share of only the Prophets and the awliya', to empty one's heart of all that is "apart from Allah" and to put it on a permanent course of "His remembrance" (Shafi`).

163. What is the implication of, "the manner He ought to be feared?" It is, according to Ibn Mas`ud’s report (in of Hakim who declares it Sahih: Shawkani),

أن يطاع فلا يعصى، ويشكر فلا يكفر، ويذكر فلا ينسى

“Obeyed and not disobeyed, thanked and not denied, remembered and not forgotten (Zamakhshari, Razi, Alusi). But Ibn Kathir thinks that the above is a statement of Ibn Mas`ud.

According to another report, "that He may be obeyed and not disobeyed, thanked and not denied," (without the last part of the above report) – in a hadith which has been evaluated by Hakim as Sahih (Shawkani).

Qatadah, Rabi`, Suddi and Ibn Zayd, however, say that the verse is abrogated by that of surah al Taghabun verse 16 which says: "So fear Allah, to the extent possible" (Ibn Jarir). But some say that the meaning of the words, "the manner He ought to be feared," is that He should be feared to the extent possible; and hence there is no abrogation. Ibn `Abbas' statement strengthens it who said that this is not abrogated, rather, "the manner He ought to be feared" is to struggle in Allah's cause to the best of one's ability, not to be discouraged by the criticism of the critics, and to judge rightfully, even if it goes against one's kinsfolk (Qurtubi, Ibn Kathir).

A tradition in Tirmidhi, Nasa'i, Ibn Hibban, and Hakim, who has declared the narration Sahih on the criteria of Bukhari and Muslim, related by Ibn `Abbas reports

عن ابنِ عَبَاسٍ أَنّ رَسُولَ الله صلى الله عليه وسلم قَرَأَ هَذِهِ الاَيَةَ: {اتَقوا الله حَقّ تُقَاتِهِ وَلاَ تَمُوتُنّ إِلاّ وَأَنْتُمْ مُسْلِمُونَ} قال رَسُولُ الله صلى الله عليه وسلم: "لَوْ أَنّ قَطْرَةً مِنَ الزّقُومِ قُطِرَتْ في دَارِ الدّنْيَا لأَفْسَدَتْ عَلَى اهْلِ الدّنْيَا مَعَايِشَهُمْ، فَكَيْفَ بِمَنْ يَكُونُ طَعَامُهُ".

The Prophet recited this verse, “Fear Allah in the manner He ought to be feared, and die not save as Muslims,” and then added, “If a drop of Zaqqum was dropped on to the earth, it would destroy the livelihood of the peoples of the world. So what do you think of him whose food will be nothing but Zaqqum?" (Ibn Kathir).

164. Accordingly, `Abdullah ibn `Amr reports the Prophet in a hadith of Ahmad as having said:

فَمَنْ أَحَبَّ أَنْ يُزَحْزَحَ عَنِ النَّارِ وَيَدْخُلَ الْجَنَّةَ فَلْتُدْرِكْهُ مَنِيَّتُهُ وَهُوَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَيَأْتِى إِلَى النَّاسِ مَا يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ

"Whoever wants to save himself from the Fire and enter Paradise, may die not but in the state of faith in Allah. And let him deal with the people in the manner he would like to be dealt with himself."

In another report, also of Ahmad, Jabir says he heard the Prophet say three times before his death:

لاَ يَمُوتَنَّ أَحَدٌ مِنْكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ

"Let not one of you die but on hopeful terms with Allah, the Powerful, the Honored."

Abu Hurayrah has reported him in another hadith of Ahmad in words:

عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ أَنَا عِنْدَ ظَنِّ عَبْدِي بِي إِنْ ظَنَّ بِي خَيْرًا فَلَهُ وَإِنْ ظَنَّ شَرًّا فَلَهُ

"Allah says, ‘I am with the faith and trust of My bondsman with Me. If he expects good from Me, then that is for him. But if he expects evil of Me, then that is for him.'" This hadith can also be found with the Sheikhayn with varying words (Ibn Kathir).

In other words, what's meant is that a believer should die not but in a state of surrender of the heart (Alusi). That is, the accent is on the condition of the heart rather than on deeds (Au.).

For further commentaries refer note 167 of surah al Baqarah.

165. According to Ibn Mas`ud, the habl of the original is the jama`ah (the community of Muslims); but to Ibn `Abbas thought that it is the "covenant." However, according to Qatadah, Suddi, Dahhak and, according to some reports, Ibn Mas`ud himself, it is the Qur'an. Their opinion seems to be based on a hadith (termed as Hasan in Jami` Saghir: Manar) in which the Prophet (saws) said:

كتاب الله، هو حبل الله الممدود من السماء إلى الأرض

"The Book of Allah: It is the Rope of Allah that has been extended down from the heavens to the earth” (Ibn Jarir, Qurtubi).

Razi comments: Since the path that believers are required to take is a very narrow one, the likelihood of a person slipping away always remains high, except in case of him who holds a rope that runs across. This rope then, in view of the above, can be variously explained as (remaining true to the) covenant, or, the Qur'an, or the jama`ah (since the Ummah has been assured of not swerving off the path as a whole: Au.). Accordingly, it is reported of `Ali that the Prophet said:

إِنَّهَا سَتَكُونُ فِتْنَةٌ ، قَالَ : قُلْتُ : فَمَا الْمَخْرَجُ مِنْهَا رَسُولَ اللهِ ؟ قَالَ : كِتَابُ اللهِ فِيهِ نَبَأُ مَا قَبْلَكُمْ وَخَبَرُ مَا بَعْدَكُمْ وَحُكْمُ مَا بَيْنَكُمْ ، هُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ ، مَنْ يَرُدَّهُ مِنْ جَبَّارٍ قَصَمَهُ اللَّهُ ، وَمَنِ ابْتَغَى الْهُدَى فِي غَيْرِهِ ، أَضَلَّهُ اللَّهُ ، هُوَ حَبْلُ اللهِ الْمَتِينُ

"Soon there are going to be trials and tribulations." I asked, "What's the way out, Messenger of Allah?" He said, "The Book of Allah. It has the news of those that were before you as well as of those that will come after you. It is the judge in your affairs. It is the deciding factor, no plaything. Whoever rejected it out of contumely, will be broken by Allah; whoever sought guidance from apart of it, will be misguide by Allah; it is Allah's Firm Rope" (Ibn Jarir, Ibn Kathir).

Ibn Kathir points out that perhaps this is `Ali’s statement.

Mufti Shafi` remarks: Now, a black man cannot become white, an Arab cannot become non Arab. Geographical, national, racial, cultural and linguistic considerations cannot unite people. Rather, these are the very dividing factors. Therefore, it is meaningful that Allah mentioned the adhering to His Rope the Qur'an and Sunnah before exhorting the Muslims to beware of divisions. When we speak of the unity of ranks, we know that it cannot be obtained without the unity of ideas, belief, and purposes. That will come from the Qur'an and Sunnah. It is only when we hold fast unto them, accepting them as the sole criteria, guide and judge, that the much sought after unity of ranks (of which 'unity of action' is a necessary corollary: Au.), will be achieved. Every other method will fail miserably (abridged).

166. Ibn Mas`ud has been reported as saying: "People, hold fast unto obedience and unto the jama`ah, for it is the Rope that Allah spoke of. And what you dislike of the obedience and the jama`ah is better than what you would like in separation." The Prophet has said (in a hadith of Tirmidhi which he termed Sahih: Qurtubi and Alusi from Abu Da'ud, Ibn Majah and Hakim, the last mentioned declaring it trustworthy: Shawkani),

وَإِنّ بَنِي إِسْرَائِيلَ تَفَرّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلّةً، وَتَفْتَرِقُ أُمّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ مِلّةً كُلّهُمْ فِي النّارِ إِلاّ مِلّةً وَاحِدَةً، قَالَ ومَنْ هِيَ يَا رَسُولَ الله؟ قَالَ: مَا أَنَا عَلَيْهِ وَأَصْحَابِي

"Verily the Children of Israel divided themselves into seventy two sects. My followers will divide themselves into seventy three sects, all of them would be in the Fire except one." He was asked, "Who will they be, Messenger of Allah?" He answered, "That upon which I and my Companions are" (Razi).

Ibn Kathir adds his remark that the hadith is Hasan Gharib and reports that the Prophet also said in a report of Muslim:

"إنّ اللّهَ يَرْضَىَ لَكُمْ ثَلاَثاً وَيَكْرَهُ لَكُمْ ثَلاَثاً فَيَرْضَىَ لَكُمْ أَنْ تَعْبُدُوهُ وَلاَ تُشْرِكُوا بِهِ شَيْئاً، وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرّقُوا، وَيَكْرَهُ لَكُمْ قِيلَ وَقَالَ، وَكَثْرَةَ السّؤَالِ. وَإضَاعَةَ الْمَالِ".

"Allah approves of three things and disapproves of three. The three things He approves are that you worship Him, ascribe no partners unto Him and hold fast unto the Rope of Allah instead of dividing yourselves. And He disapproves of three: Qil wa qal (lit.: 'this was said and that was said'), asking too many questions, and squandering of wealth." (The allusion by "qil wa qal" is to pointless argumentation in which unknown references are cited, and by "asking too many questions" is meant seeking out unnecessary details about what is halal and what is haram: Au.) – Qurtubi.

Nevertheless, this does not rule out differences of opinions in the details of things, nor seeking them is forbidden. (That was primarily forbidden during the Prophet's time: Au.). In our times, there is no escape from them especially in judicial matters. Also, they are not differences that lead to division. (It is the following of one's base desires, and whims of the heart that do. Remaining adhered to the Qur'an and Sunnah, one can differ in details: Shafi`). The Companions too differed in their opinions, yet they remained on terms of great love with each other. Such differences of opinion alone are discouraged that lead to the loss of love and trust (Qurtubi).

Indeed, adds Sheikh `Abduh, such divisions are natural as Allah said (11: 118,119):

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ (118) إِلَّا مَنْ رَحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ [هود : 118 ، 119]

"Had Allah wished, He could have made the people a single community. They have always remained differing with each other; except him He showed mercy. That is how He has created them."

But their differences ought to be of the type as that occurs between brothers of a family. This is how it was with the Salaf al Saleh (the righteous predecessors). For example, Imam Malik who was from Madinah, and Imam Abu Hanifah who was based in Iraq, differed on many issues. But that did not affect their relationship which remained rooted in love, trust and respect for each other. Their followers, unfortunately, followed them in juristic details, but not in their exemplary lives. As a community, Muslims ought to be like a leaded wall following the famous hadith of Muslim quoted by Nu`man b. Bashir:

مَثَلُ الْمُؤْمِنِينَ فِي تَوَادّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ، مَثَلُ الْجَسَدِ. إِذَا اشْتَكَىَ مِنْهُ عُضْوٌ، تَدَاعَىَ لَهُ سَائِرُ الْجَسَدِ بِالسّهَرِ وَالْحُمّىَ

"The example of the Muslims in their love, kindness and tenderness towards each other is that of the body itself, of which if one member suffers an ailment, the rest of them rally around in support with sleeplessness and fever" (Manar).

At this point Qurtubi lists down six major sects in Islam that later divided themselves into 12 sub groups each. He names each of these seventy-two sub groups and their main points of differences with the general body of the Ummah, and adds that all those who will separate out to form a new sect in the future, will ultimately join up and could be classified with one of them. The six main sects are: "Al Harouriyyah [or Khawarij: Au.], (of whom Mu`tazilah are but one sub sect), Al Qadriyyah, Al Jahmiyyah (Zanadiqah is a sub sect of this group), Al Murji'ah, Al Rafidah (of which the Shi`ah, the `Alawiyyah etc. are but sub sects), and Al Jabriyyah.

Muhammad `Abduh had said: In our times, the Westerners, after having divided themselves on the basis of race, have also influenced us and there is a tendency to look at Muslims as of different nationalities. This is something that needs to be strongly condemned and resisted.

167. The allusion is to the incident that took place at the provocation of Shas b. Qays (Ibn Kathir, Shawkani).

Refer note 159 of this surah.

Majid remarks: "Internecine warfare in pre Islamic Arabia has been proverbial and pagan Arabia, divided into mutually hostile clans and tribes, very much after the fashion of modern European states, presented the sight of a veritable armed camp. 'Of the time of ignorance which preceded Mohamet, seventeen hundred battles are recorded by tradition: hostility was embittered with the rancor of civil faction; and the recital, in prose or verse, of an obsolete feud was sufficient to rekindle the same passions among the descendants of the hostile tribes. In private life, every man, at the best every family was the judge and avenger of its own cause." (GRE V, p.323)

168. Hence, every man whose objectives are this worldly alone, will be at odds with the people. In contrast, everyone whose aim is to serve Allah, will have no grudge against anyone. The secret of this is that his eyes move up from the created to the Creator, as he realizes that all are bound by His Qada' and Qadr. He considers it pointless to be angry with the people. It is said that the Gnostic will always be soft (towards the people) and will admonish them. He will neither be harsh with them nor blame them for his perception is through the secrets of the Qada' (Razi).

169. Majid quotes P. K. Hitti: "Within a brief span of mortal life Muhammad called forth out of uncompromising material a nation never united before, in a country that was hitherto but a geographical expression" (History of the Arabs, p. 121, 122).

170. In the words, "at the edge of the pit" is the implication that that's the distance between life and death. One step forward, and that's the end of life, after which it is the pit of Fire (Razi).

171. Qatadah is reported to have said in explanation of these words: "The pre Islamic Arabs were the most despised of people, leading a hard life, whose misguidance was evident: bodies naked, stomachs unfed and heads bent down between two rocks the Romans and the Persians. By Allah, there wasn't anything in their lands that they could be envied of. Whoever of them lived, led a miserable life; whoever died, entered the Ffire. Fed, but unable to feed. By Allah, we do not know a people on earth who were of resources as little as theirs, and a people as despicable as they. This was the situation until Allah sent Islam, gave you the Book, sanctioned jihad, provided you sustenance by means of it, appointed you leaders over the people, and all that you see now. Therefore, give thanks to Him for His favors, for your Lord is the Bestower who approves of the thanks giving. Exalted is our Lord, and Holy" (Ibn Jarir).

This is a reminder especially to the people of Aws and Khazraj, who had fought between themselves a 120 year long war before the arrival of the Prophet, that if not for Allah they would not have found guidance. Weren't the Jewish scholars concealing the guidance from them all along? (Ibn Jarir).

172. It may be noted that in the earlier verses Allah censured the unbelievers for two things, first, their disbelief (verse 97): "Say, 'O people of the Book! Why do you deny the signs of Allah, while Allah is witness to what you do?'" And second, their efforts to spread unbelief and distort the truth (verse 98): "Say, 'O people of the Book! Why do you prevent those who believe from the way of Allah, seeking to make it crooked while you are witnesses (to its veracity)?'" Therefore, when He followed it up with an address to the believers, He exhorted them, in contrast to the unbelievers, with two things: one, belief in Him and fear of Him (verses 102, 103), and two, spread of faith and virtue (verses 104, 105) Razi.

173. The min of this occurrence (in minkum) is for tab`id (that is, "portioning", or "separating." It carries the sense of "some," rather than all). This is because al amr bi 'l ma`ruf and al nahyu `an 'l munkar is a conditional obligation and is not for him who has not understood what ma`aruf and munkar are; and, therefore, does not know how to go about the work. It might happen in the case of an ignorant man that he will enjoin the munkar and forbid the ma`ruf, or might know the ruling of his own school of thought but not that of others and might end up trying to forbid what is not munkar. Or, he might be harsh where he should be mild and mild where he should be harsh. Or, he might go about preaching him preaching whom will cause nothing but increase in obduracy (Razi).

Al amr bi ‘l ma`ruf wa ‘l nahyu `an ‘l munkar

As for the status of the act of enjoining virtue (whether it is in itself obligatory or supererogatory), it depends on what is being enjoined. If it is an obligatory act (such as salah, zakah: Au.), its enjoining is wajib, but if it is a non obligatory act (such as a Sunnah: Au.) then the enjoining is also non obligatory. However, forbidding evil is always obligatory since evil is always reprehensible. ... Yet, everyone should enjoin and forbid including someone who is himself a victim of an evil, for it is an obligation on a man to give up the evil as it is an obligation on him that he forbid it. So let him not neglect one because of the other. In fact it is reported of the scholars that they said, 'Enjoin what is good, even if you do not practice it.' It is reported of Hasan (al-Basri) that he heard Mutarrif b. `Abdullah say, 'I do not say what I cannot do.' Hasan told him, 'Which of us does what he says? If we follow this rule Shaytan will be victorious, for there will be no enjoining and no forbidding.'

Hudhayfah has said, 'A time will come when a donkey's carrion will be dearer to men than someone enjoining good and forbidding evil.' And Sufyan Thawri has said that if a man is popular with his neighbors and friends, you can be sure that he is negligent of al amr bi 'l ma`ruf and al nahyu `an 'l munkar.

Now, if it is asked how is it that we are required to "call to virtue" as well as "enjoin what is good?" the answer is, calling to virtue is something of a general nature (that all are required to attempt); but al amr bi 'l ma`ruf is of a particular nature and over and above the call to virtue which not everyone can perform. Hence they have been separated out (Kashshaf and Razi with the order of the statements altered: Au.).

Imam Razi says that although it is possible that the min of the minkum is for tab`id and although it seems to be the weightier opinion the min in it could also be for tab yin (that is, clarification and elucidation). If that is accepted, then it would imply that every individual of the Ummah is obliged to discharge al amr bi 'l ma`ruf and al nahyu `an 'l munkar: either with his hands, tongue, or the heart. In that case the verse would mean: "be a nation that invites to virtue..."

Ibn Kathir says that although the verse has both the connotations in it, that is, while it is fard kifayah on the Ummah, it is fard `ayn on every individual, although conditionally. That is, it is obligatory to the extent of a person’s knowledge, power and ability. We have a hadith of Muslim which says:

مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الإِيمَانِ

"When one of you sees a reprehensible thing, let him change it with his hands; if he cannot, then with his tongue; if he cannot, then let him disown it with his heart. And this is the lowest level of faith."

Another hadith, of Tirmidhi and Ibn Majah, says:

"وَالّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنّ بالمَعْرُوفِ وَلَتَنْهَوُنّ عَنِ المُنْكَرِ أو لَيُوشِكَنّ الله أَنْ يَبْعَثَ عَلَيْكُمْ عِقَاباً مِنْهُ ثُمَ تَدْعُونَهُ فَلا يَسْتَجِيبُ لَكُمْ".‏

"By Him in whose hands is my life, you will either enjoin virtue, prevent vice, or, it is possible that Allah sends down upon you one of His scourges, after which you supplicate to Him, but are not answered."

This is also the opinion of Sheikh `Abduh who says that the minimum that a Muslim can do is to invite the people to the Qur'an and Sunnah, of which no Muslim can have an excuse to be ignorant (Manar).

Rashid Rida has at this point thoroughly dealt with various aspects of the work of al amr bi 'l ma`ruf and al nahyu `an 'l munkar, as dealt by Muhammad `Abduh. It runs into several pages that is worth reading. We reproduce a single point here. Muhammad `Abduh says that just as it is essential for the common people to invite each other to what is good and virtuous, and for the scholars to educate and train the masses in knowledge and wisdom of the Shari`ah, the entire Muslim Ummah ought to shoulder the responsibility of inviting non Muslim peoples to Islam. It should become the Ummah al Da`wah, treating it as its main task that is to be kept uppermost in the minds while dealing with other nations of the world.

174. The khayr of the original alludes to Islam and its teachings (Ibn Jarir).

175. Majid comments: "Thus the Muslims are the creators, preservers and custodians of moral order in God's universe, i.e., His policemen on the earth." (Then he quotes Asad from his "Islam at the Crossroads", pp. 27 28): 'This is the moral justification of the aggressive activism of Islam, the justification of the early Islamic conquests and its so called "Imperialism" ... Moral knowledge, according to the teachings of Islam, automatically forces a moral responsibility upon men. A mere Platonic discernment between Right and Wrong, without the urge to promote the Right and to destroy the Wrong is a gross immorality in itself. In Islam, morality lives and dies with the human endeavor to establish its victory upon earth.'

176. Although the application is general, Ibn `Abbas said that it is the ahl al Sunnah wa al Jama`ah whose faces shall be bright, and the ahl al bid`ah (the innovators) whose faces shall turn dark on the Day of Judgment. According to Abu Umamah however, the verse was specifically applicable to the Khawarij. Tirmidhi has reported the following hadith declaring it Hasan. He (Abu Umamah) saw heads of the Khawarij displayed at the stairs of the Damascus mosque and said:

كِلاَبُ النّارِ شَرّ قَتْلَى تَحْتَ أدِيمِ السّمَاءِ خَيْرُ قَتْلَى مَنْ قَتَلُوهُ، ثمّ قَرَأَ: {يَوْمَ تَبْيَضّ وُجُوهٌ وَتَسْوَدّ وُجُوهٌ} إلَى آخِرِ الاَيَةِ. قُلْتُ لأبِي أُمَامَةَ: أنْتَ سمِعْتَهُ مِنْ رَسُولِ الله صلى الله عليه وسلم؟ قالَ: لَوْ لَمْ أسْمَعْهُ إلاّ مَرّةً أوْ مَرّتَيْنِ أوْ ثَلاَثاً أوْ أرْبَعَا حَتّى عَدّ سَبْعاً مَا حَدّثْتُكُمُوهُ

"The dogs of fire. The worst of those under the sky that were ever killed, and the best of killers those who killed them." Then he recited this verse. Abu Ghalib, the narrator, says I asked him, "Did you hear this from the Prophet (or it is your opinion)?" He replied, "Had I not heard from him once, or twice, thrice or four times, (until he counted up to seven), I would not have narrated it to you " (Qurtubi, Ibn Kathir).

177. There are three opinions about who is meant by "those who reverted to disbelief after their faith." First, those who apostatized after the Prophet; second, hypocrites; and third, the progeny of Adam which did not remain on the original faith: those who had borne witness and had said (7: 172): "Indeed we bear witness." The third category seems to be the most likely one (Ibn Jarir).

Shabbir sums up the opinion of the ahl 'l Sunnah wa 'l-Jama`ah concerning Muslims who fail to live by Islam. How should the verse be applied to them? He states: It is possible for the innovators in the religion of Islam to claim that they are Muslims, that they follow the Qur'an and Sunnah, and that they believe in the Prophet as a Messenger of Allah. Yet, and notwithstanding that, when they, after their claim to faith, add innumerable false elements to the Din and the Shari`ah, or deny certain essentials of Islam, then, in a way, it can be also asked of them, 'Have you reverted to disbelief after your faith?' Nevertheless, if it is the fussaq whose basic beliefs may be right but whose deeds are otherwise ... if such are assumed to be addressed by the verse, then the meaning would be, 'Why did you, then, after your belief in Islam, lead a life similar to those of the unbelievers?' (The cautious phrasing is worth noting: Au.).