The Quran

Commentaries for 2.19

Al Baqara (The cow) - البقرة

2.19 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Or like a rainstorm from the sky). This is another simile, whereby the likeness of the hypocrites and Jews vis-à-vis the Qur'an is like rain that has poured down from heaven at night onto the wilderness, (wherein is darkness, thunder and the flash of lightening). Such is the Qur'an. For it has come down from Allah; it contains darkness as embodied in the exposition of seditions, thunderings of rebuke whereby fear is instilled, lightening of exposition, instruction and promise. (They thrust their fingers in their ears by reason of the thunder-claps) due to the sound of the thunder (for fear of death), for fear of misfortune and death. Similarly, the Jews and hypocrites used to put their fingers in their ears when they heard the Qur'an recited, delivering promises and threats like thunder-claps, and this they did for fear of death, i.e. for fear of being drawn to it. (And Allah encompasseth the disbelievers) and hypocrites, i.e. He knows them and will gather them in hell.
2.19 Jalal - Al-Jalalayn
Or, the likeness of them is as a cloudburst, that is, [the likeness of them is] as people are during rain (ka-sayyib: the term is originally sayyūb, from [the verb] sāba, yasūbu, meaning ‘it came down’); out of the heaven, out of the clouds, in which clouds is darkness, layer upon layer, and thunder, the angel in charge of them [sc. the clouds]; it is also said that this [thunder] is actually the sound of his voice; and lightning, the flash caused by his voice which he uses to drive them — they, the people under the rain, put their fingers, that is, their fingertips, in their ears against, because of, the thunderclaps, the violent sound of thunder, in order not to hear it, cautious of, fearful of, death, if they were to hear it. Similar is the case with these: when the Qur’ān is revealed, in which there is mention of the unbelief that is like darkness, the threat of punishment that is like the sound of thunder, and the clear arguments that are like the clear lightning, they shut their ears in order not to hear it and thereby incline towards [true] faith and abandon their religion, which for them would be death; and God encompasses the disbelievers in both knowledge and power, so they cannot escape Him.
2.19 Kashani - Kashani
Or as a cloudburst out of the heaven in which is darkness, and thunder, and lightning -
The meaning of they put their fingers in their ears against the thunderclaps, cautious of death: they are distracted from understanding by diversions and play and from listening to the verses that mention the threat [of chastisement], lest this succeeds [in admonishing them] by severing them from the pleasures of the natural world and [preoccupying them] with the burdensome thoughts about the Hereafter. For to desist from the pleasures of the senses is for them to die. But God is all-powerful against them and will cut them off from those pleasures to which they have become accustomed by means of natural death, the power of One who encompasses a thing so that nothing of it can escape Him [and God encompasses the disbelievers].
Yet their caution is of no avail [to them].
2.19-20 Kathir - Ibn Al Kathir
Another Parable of the Hypocrites
This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are,
كَصَيِّبٍ
(Like a Sayyib), meaning, "The rain", as Ibn Mas`ud, Ibn `Abbas, and several other Companions have confirmed as well as Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, `Ata', Al-Hasan Al-Basri, Qatadah, `Atiyah Al-`Awfi, `Ata' Al-Khurasani, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak said "It is the clouds." However, the most accepted opinion is that it means the rain that comes down during,
ظُلُمَـتِ
(darkness), meaning, here, the doubts, disbelief and hypocrisy.
وَرَعْدٌ
(thunder) that shocks the hearts with fear. The hypocrites are usually full of fear and anxiety, just as Allah described them,
يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ
(They think that every cry is against them) (63: 4), and,
وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ - لَوْ يَجِدُونَ مَلْجَئاً أَوْ مَغَـرَاتٍ أَوْ مُدَّخَلاً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ
(They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush) (9:56-57).
الْبَرْقَ
(The lightning), is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites,
يَجْعَلُونَ أَصْـبِعَهُمْ فِى ءَاذَانِهِم مِّنَ الصَّوَعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكـفِرِينَ
(They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers), meaning, their cautiousness does not benefit them because they are bound by Allah's all-encompassing will and decision. Similarly, Allah said,
هَلُ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ - بَلِ الَّذِينَ كَفَرُواْ فِى تَكْذِيبٍ - وَاللَّهُ مِن وَرَآئِهِمْ مُّحِيطٌ
(Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind!) (85:17-20).
Allah then said,
يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ
(The lightning almost snatches away their sight) meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith. Also, `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ
(The lightning almost snatches away their sight), "The Qur'an mentioned almost all of the secrets of the hypocrites.'' `Ali bin Abi Talhah also narrated that Ibn `Abbas said,
كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ
(Whenever it flashes for them, they walk therein), "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.''. Similarly, Allah said,
وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ
(And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that.) (22:11). Also, Muhammad bin Ishaq reported that Ibn `Abbas said,
كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُواْ
(Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still), "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbeleif, they again fall into confusion.'' This was also said by Abu Al-`Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi` bin Anas and As-Suddi, who narrated it from the Companions, and it is the most obvious and most correct view, and Allah knows best.
Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith. Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said,
يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَآءَكُمْ فَالْتَمِسُواْ نُوراً
(On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!'' It will be said to them; "Go back to you rear! Then seek a light!'') (57:13).
Allah described the believers,
يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(On the Day you shall see the believing men and the believing women ـ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise)) (57:12), and,
يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(The Day that Allah will not disgrace the Prophet (Muhammad ) and those who believe with him. Their Light will run forward before them and (with their Records ـ Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely and grant us forgiveness. Verily, You are Able to do all things'') (66:8).
Ibn Abi Hatim narrated that `Abdullah bin Mas`ud commented on,
نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ
(Their Light will run forward before them), "They will pass on the Sirat. according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times.'' Ibn Abi Hatim also reported that Ibn `Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished. When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,
رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا
(Our Lord! Keep perfect our Light for us).'' Ad-Dahhak bin Muzahim said, "On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,
رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا
(Our Lord! Keep perfect our Light for us).''
Types of Believers and Types of Disbelievers
Consequently, there are several types of people. There are the believers whom the first four Ayat (2:2-5) in Surat Al-Baqarah describe. There are the disbelievers who were described in the next two Ayat. And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.
This is similar to the parables that were given in Surat An-Nur (chapter 24). Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.
Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance. Allah said,
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً
(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing) (24:39).
Allah then gave the example of ignorant disbelievers, simple in their ignorance. He said;
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَـهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَـتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَمَا لَهُ مِن نُورٍ
(Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light) (24:40).
Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers. Allah mentioned these two groups in the beginning of Surat Al-Hajj,
وَمِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَـنٍ مَّرِيدٍ
(And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaytan (devil) (devoid of every kind of good)) (22:3), and,
ومِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَلاَ هُدًى وَلاَ كِتَـبٍ مُّنِيرٍ
(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah)) (22:8).
Furthermore, Allah has divided the group of the believers in the beginning of Surat Al-Waqi`ah (56) and at the end. He also divided them in Surat Al-Insan (76) into two groups, the Sabiqun (those who preceded), they are the "near ones" (Muqaribun) and Ashab Al-Yamin (the companions of the right), and they are righteous (Abrar).
In summary, these Ayat divide the believers into two categories, the near ones and righteous. Also, the disbelievers are of two types, advocates and followers. In addition, the hypocrites are divided into two types, pure hypocrites and those who have some hypocrisy in them. The Two Sahihs record that `Abdullah bin `Amr said that the Prophet said,
«ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ وَاحِدَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا: مَنْ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا ائْتُمِنَ خَان»
(Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up. Whenever he speaks, he tells a lie. Whenever he makes a covenant, he proves treacherous. Whenever he is entrusted, he breaches the trust)
Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Hadith stipulates, or in the creed, as the Ayah (2:20) stipulates.
Types of Hearts
Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah said
«الْقُلُوبُ أَرْبَعَةٌ: قَلْبٌ أَجْرَدُ فِيهِ مِثْلُ السِّرَاجِ يَزْهَرُ وَقَلْبٌ أَغْلَفُ مَرْبُوطٌ عَلى غِلَافِهِ وَقَلْبٌ مَنْكُوسٌ وَقَلْبٌ مُصْفَحٌ، فَأَمَّا الْقَلْبُ الْأَجْرَدُ فَقَلْبُ الْمُؤْمِنِ فَسِرَاجُهُ فِيهِ نُورُهُ، وَأَمَّا الْقَلْبُ الْأَغْلَفُ فَقَلْبُ الْكَافِرِ، وَأَمَّا الْقَلْبُ الْمَنْكُوسُ فَقَلْبُ الْمُنَافِقِ الْخَالِصِ عَرَفَ ثُمَّ أَنْكَرَ وَأَمَّا الْقَلْبُ الْمُصْفَحُ فَقَلْبٌ فِيهِ إيمَانٌ وَنِفَاقٌ وَمَثَلُ الْإيمَانِ فِيهِ كَمَثَلِ الْبَقْلَةِ يَمُدُّهَا الْمَاءُ الطَّيِّبُ وَمَثَلُ النِّفَاقِ فِيهِ كَمَثَلِ الْقُرْحَةِ يَمُدُّهَا الْقَيْحُ وَالدَّمُ فَأَيُّ الْمَادَّتَيْنِ غَلَبَتْ عَلَى الْأُخْرَى غَلَبَتْ عَلَيْه»
(The hearts are four (types): polished as shiny as the radiating lamp, a sealed heart with a knot tied around its seal, a heart that is turned upside down and a wrapped heart. As for the polished heart, it is the heart of the believer and the lamp is the light of faith. The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it. As for the wrapped heart, it is a heart that contains belief and hypocrisy. The example of faith in this heart, is the example of the herb that is sustained by pure water. The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart). This Hadith has a Jayid Hasan (good) chain of narration.
Allah said,
وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things). Muhammad bin Ishaq reported that Ibn `Abbas commented on Allah's statement,
وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ
(And if Allah willed, He would have taken away their hearing and their sight), "Because they abandoned the truth after they had knowledge in it.''
إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Certainly, Allah has power over all things). Ibn `Abbas said, "Allah is able to punish or pardon His servants as He wills.'' Ibn Jarir commented, "Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight.''
Ibn Jarir and several other scholars of Tafsir stated that these two parables are about the same kind of hypocrite. So the `or' mentioned in,
أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ
(Or like a rainstorm from the sky) means `and', just as the Ayah,
وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً
(And obey neither a sinner or a disbeliever among them). Therefore, `or' in the Ayah includes a choice of using either example for the hypocrites. Also, Al-Qurtubi said that `or' means, "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.' According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.' The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them.''
I (Ibn Kathir) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated. For instance, Allah mentioned these types in Surat Bara'ah (chapter 9) when He repeated the statement, "And among them'' three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar. For instance, Allah gave two examples in Surat An-Nur, one for the advocates of disbelief and one for the followers of disbelief, He said,
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ
(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until,
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ
(Or (the state of a disbeliever) is like the darkness in a vast deep sea) (24:40).
The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance. Allah knows best.
2.17-20 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
The parable means that when a person, Muhammad (Allah's peace be upon him), spread the light of Truth that discriminated right from wrong and virtue from vice, those who used their faculties properly began to distinguish between these things. But the hypocrites, who were blinded by self-interest, could not see the right path even with the help of this light. "Allah took away the light from their eyes" should not cause one the misunderstanding that the responsibility of not seeing the truth did not lie on them. Allah deprives of the sight only him who is not himself a seeker after truth, who chooses error for himself instead of guidance, who shuts his eyes to the truth. When they themselves turned away from the light of truth and chose to wander only in the darkness of falsehood, Allah also let them go astray.
"Deaf" to hear the Truth, "dumb" to speak the Truth and "blind" to see the Truth.
By thrusting their fingers into their ears, they delude themselves for a while that they have escaped destruction. But they cannot, in fact, save themselves because Allah, with all His powers, is encircling them on all sides.
The first parable depicts those hypocrites who in their inmost hearts did not believe in Islam at all, but had become 'Muslims' for the sake of self-interest or expediency. The second parable gives a description of those hypocrites who were suffering from doubt, suspicion and lack of faith. Though they were not wholly unbelievers, they practised Islam only to the extent which might not involve them in trouble. In this parable rainfall stands for Islam which came as a blessing to humanity; pitch darkness, thunder and lightning stand for the impending obstacles, the threatening dangers and the glaring difficulties which were being experienced on account of the strong resistance from the opponents of Islam. When the situation eased a little, they began to move onward on the path of Islam, but when the clouds of difficulties began to appear, or when they were given such commands as were against their self-interest or their superstitious beliefs and prejudices, they again stood still in sheer perplexity.
That is, Allah could, if He so willed, totally deprive these hypocrites also of the power to see the Truth just as He deprived the hypocrites described in the tirst parable. But Allah does not do so because it is His will to give them respite to see the Truth and hear the Truth to the extent they want to see and hear it. That is why He left them with only as much power as they made use of in seeing and hearing the Truth.
2.19 Qushairi - Al-Qushairi
Or as a cloudburst out of the heaven in which is darkness and thunder and lightning-they put their fingers in their ears against the thunderclaps cautious of death; and God encompasses the disbelievers. The meaning of His saying “Or” is that He gives either one of these two similitudes for [the hypocrites]. He compares the QurÌān to rain descending from the heaven and compares the promises and threats in the QurÌān to the thunder and lightning in the rain. He compares their seeking refuge to [the ways they] flee from hearing the QurÌān distance themselves from attentiveness and neglect to try to gain insight to those who put their fingers in their ears against hearing the sounds of thunder. Similarly the allusion is to the heedless when the admonitions of those who admonish reach their ears or the lights of felicity shine on their hearts. If they would desist from their blind heedlessness they would be happy. But they keep each other distracted by false hopes and have resolved upon their corrupt path. They make weak excuses and swear by God “Had we been able we would have gone forth with you” destroying their souls [9:42] and they bring about their destruction by their own hands. Truly when the noble one gives you his love he veils the ugly and brings the beautiful to light. Similarly when the one who is tired wants to break things off he becomes weary of being together and says “That was that.”