The Quran

Commentaries for 2.15

Al Baqara (The cow) - البقرة

2.15 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Allah (Himself) doth mock them), in the Hereafter, i.e. He will open a gate of Paradise for them and then shut it before their eyes and so the believers will mock them. (Leaving them to wander blindly on in their contumacy) He will leave them in this world blind in their disbelief and error, unable to see either faith or guidance.
2.15 Jalal - Al-Jalalayn
God [Himself] mocks them, requiting them for their mockery, leaving them, that is, giving them respite, in their insolence, that is, in their transgressing the limits of unbelief; bewildered, wavering, in perplexity (ya‘mahūn is a circumstantial qualifier).
2.15 Kashani - Kashani
God [Himself] mocks them, that is, He belittles them because from the aspect in which they find themselves their relationship to the Divine Presence is slight and weak, and so in the same measure that the Divine aspect is diminished in them, they become more firmly attached to their souls, whereas for the believers the more that their ego-centric (nafsānī) make-up is diminished the more that they find themselves by God's side: what a difference between the two [states]! reinforcing them, in their bestial and predatorial darknesses, which are satanic and ego-centric attributes, by setting up [for them] the substrata and causes [of these resultant attributes], namely their passions, sensual delights, property and livelihood in this world, all of which they have chosen on account of their caprice in their state of bewilderment, in their insolence, bewildered (yaʿmahūn): ʿamah is blindness of the heart, while their insolence is their transgressing of the [divinely stipulated] limit which they are supposed to respect. That limit is the breast (ṣadr), that is, the aspect of the heart that is adjacent to the soul (nafs), whereas the inner heart (fuÌād) is that aspect [of the heart] that is adjacent to the spirit (rūḥ), and so it sits in the middle [between the two] with aspects towards both of these: to adhere to that limit is to worship by [adhering to] the commands of God, exalted be He, and [to] His prohibitions, simultaneously turning to Him in order to seek illumination so that this aspect may be illumined and thereby the soul is illuminated. To adhere to the other limit is to receive gnosis, sciences, realities, wisdoms and divine prescriptions so that these might become etched upon the breast and the soul be adorned thereby. Insolence is to be engrossed in the ego-centric, bestial, predatorial and satanic attributes that overcome the heart, blackening it and blinding it, and sullying the spirit [as a result].
2.14-15 Kathir - Ibn Al Kathir
The Hypocrites' Cunning and Deceit
Allah said that when the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. The hypocrites also want to have a share of the benefits and gains that the believers might possibly acquire. Yet,
وَإِذَا خَلَوْاْ إِلَى شَيَـطِينِهِمْ
(But when they are alone with their Shayatin), meaning, if they are alone with their devils, such as their leaders and masters among the rabbis of the Jews, hypocrites and idolators.
Human and Jinn Devils
Ibn Jarir said, "The devils of every creation are the mischievous among them. There are both human devils and Jinn devils. Allah said,
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).
The Meaning of `Mocking
Allah said,
قَالُواْ إِنَّا مَعَكُمْ
(They say: "Truly, we are with you''). Muhammad bin Ishaq reported that Ibn `Abbas said that the Ayah means, "We are with you,
إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
(Verily, we were but mocking), meaning, we only mock people (the believers) and deceive them.'' Ad-Dahhak said that Ibn `Abbas said that the Ayah,
إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
(Verily, we were but mocking), means, "We (meaning the hypocrites) were mocking the Companions of Muhammad.'' Also, Ar-Rabi` bin Anas and Qatadah said similarly. Allah's statement,
اللَّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَـنِهِمْ يَعْمَهُونَ
(Allah mocks at them and leaves them increasing in their deviation to wander blindly) answers the hypocrites and punishes them for their behavior. Ibn Jarir commented, "Allah mentioned what He will do to them on the Day of Resurrection, when He said,
يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَآءَكُمْ فَالْتَمِسُواْ نُوراً فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَـهِرُهُ مِن قِبَلِهِ الْعَذَابُ
(On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!'' It will be said: "Go back to your rear! Then seek a light!'' So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) (57:13), and,
وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness.) (3:178).''
He then said, "This, and its like, is Allah's mockery of the hypocrites and the people of Shirk.''
The Hypocrites suffering for their Plots
Allah stated that He will punish the hypocrites for their mockery, using the same terms to describe both the deed and its punishment, although the meaning is different. Similarly, Allah said,
وَجَزَآءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ
(The recompense for an offense is an offense equal to it; but whoever forgives and makes reconciliation, his reward is with Allah) (42:40), and,
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ
(Then whoever transgresses (the prohibition) against you, transgress likewise against him) (2:194).
The first act is an act of injustice, while the second act is an act of justice. So both actions carry the same name, while being different in reality. This is how the scholars explain deceit, cunning and mocking when attributed to Allah in the Qur'an. Surely, Allah exacts revenge for certain evil acts with a punishment that is similar in nature to the act itself. We should affirm here that Allah does not do these things out of joyful play, according to the consensus of the scholars, but as a just form of punishment for certain evil acts.
Meaning of `Leaves them increasing in their deviation to wander blindly
Allah said,
وَيَمُدُّهُمْ فِي طُغْيَـنِهِمْ يَعْمَهُونَ
(Allah mocks at them and leaves them increasing in their deviation to wander blindly). As-Suddi reported that Ibn `Abbas, Ibn Mas`ud and several other Companions of the Messenger of Allah said that,
وَيَمُدُّهُمْ
(and leaves them increasing) means, He gives them respite. Also, Mujahid said, "He (causes their deviation) to increase.'' Allah said;
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that by the wealth and the children with which We augment them. (That) We hasten to give them with good things. Nay, but they perceive not.) (23:55-56).
Ibn Jarir commented, "The correct meaning of this Ayah is `We give them increase from the view of giving them respite and leaving them in their deviation and rebellion.' Similarly, Allah said,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ
(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly). '' (6:110).
Tughyan used in this Ayah means to transgress the limits, just as Allah said in another Ayah,
إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ
(Verily, when the water Tagha (rose) beyond its limits, We carried you in the ship) (69:11).
Also, Ibn Jarir said that the term `Amah, in the Ayah means, `deviation'. He also said about Allah's statement,
فِي طُغْيَـنِهِمْ يَعْمَهُونَ
(in their deviation to wander), "In the misguidance and disbelief that has encompassed them, causing them to be confused and unable to find a way out of it. This is because Allah has stamped their hearts, sealed them, and blinded their vision. Therefore, they do not recognize guidance or find the way out of their deviation.''
2.8-16 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
They deceive themselves by imagining that their duplicity will safeguard their interests but obviously their policy will prove harmful in this world as well as in the next. A hypocrite might succeed in deceiving some people for some time but he cannot deceive all people for all times. When such a person is exposed, he loses all honour once and for all. As to the Hereafter, mere lip-service will carry no weight there because it is deeds alone that matter there.
"A disease": the disease of hypocrisy; and "Allah is increasing their disease all the more" means that He does not punish the hypocrites for their hypocrisy immediately, but gives them respite so that when their duplicity appears to succeed apparently they become more and more convinced of its efficiency and they go on becoming more and more hypocritical in their attitude and conduct.
That is,"Just as the other people of your nation have accepted Islam truly and sincerely, so should you also accept it truly and honestly, if you profess to accept it".
They regarded as tools the people who had accepted Islam sincerely and exposed themselves to troubles, hardships and dangers. In their opinion it was nothing but folly to earn the hostility of the whole country merely for the sake of truth and righteousness. They considered it wisdom not to bother about the right and the wrong at all but to look only after one's own interests.
Shayatin plural of Shaitan, is an insurgent, haughty and devilish person, or an evil genius. This word is used both for the men and the jinn. Though it has mostly been used in the Qur'an for the jinn devils, in some places it has also been applied to human devils, and from the context it can easily be judged where it refers to human and where to jinn devils. Here it refers to the Arab chiefs who were in the fore-front in their opposition to Islam.
2.14-15 Qushairi - Al-Qushairi
When they meet those who believe they say “We believe”; but when they go apart to their devils they say “We are with you; we were only mocking.” God [Himself] mocks them leaving them in their insolence bewildered. The hypocrites wanted to maintain their relations with disbelievers while associating with Muslims so when they appeared before Muslims they said “We are with you” and when they were alone with those like them among the disbelievers they voiced their loyalty to them. They wanted to have relationships with both sides but they were excluded from both. God most high said “Wavering all the time-not to these neither to those” [4:143]. Similarly anyone who wants to combine the path of spiritual desire irāda with [one's habitual behavior] with ordinary people ahl al-ʿāda [should know that] this cannot be done since the two opposites cannot be combined. “The servant who has contracted with his master to be freed is still a servant until the last dirham [is paid].” When night draws nigh day slips away. Anyone who has a hodgepodge khalīṬ in every corner nāḥiyya and a heart bound rabīṬ in every nook zāwiyya is headed for disaster. First one group and then another take turns dwelling in his heart so that it is forever ruined. There is no pleasure for him in life nor does he truly possess any provision from his heart. The one who spoke for them said: I see you as someone left over from the people of Moses for they do not wait patiently for food. When the hypocrites said “we were only mocking” God most high said “God [Himself] mocks them” that is He requites them for their mocking. Similarly when people put the reins in the hands of carnal desires they are lured into the wadis of separation. Their feet are not firmly planted in a place so they wander in the labyrinth of absence. Just as he leaves the hypocrites in their insolence bewildered he prolongs the period [in which they dwell with] their confused hopes. So when the times of their deaths draw nigh their hopes are at their highest while their actions are at their lowest. That is the requital for what they did and the noxious result of what they produced. The beautification of their ugly acts in their eyes is the worst of their punishments and their being content with their listlessness is their greatest misfortune.