Tafsir of Al-Baqarah 2:13

This is a refutation and the most heinous form of characterizing them with ignorance, in accordance with what was previously indicated. The Glorified One said here, "They do not know," while elsewhere [in verse 12] He said, "They do not perceive," because what was attributed to them there was corruption (mischief), which is something discerned by the slightest reflection and does not require much thought. Thus, He negated from them what is perceived by the senses, as an exaggeration in labeling them ignorant. The attribute established here is foolishness, and what introduces it is the command to believe; that is something which requires complete scrutiny that leads to faith and conviction, yet the commanded act did not occur on their part. Therefore, it was appropriate to negate knowledge from them. Furthermore, because foolishness is the levity of the intellect and ignorance of matters—as has been said—negating knowledge is the most fitting match for it. This is based on what is apparent regarding the object; as for the non-apparent, it is not apparent, so contemplate this.

Then, know that when two hamzas meet, where the first is dammah-voweled and the second is fatha-voweled, originating from two words—such as al-sufaha'u ala—there are several ways to pronounce them:

1. Verification of both hamzas: This is the recitation of the Kufans and Ibn Amir.
2. Verification of the first and lightening of the second by changing it into a waw: This is the recitation of the two Haramis (Meccans and Medinans) and Abu Amr.
3. Facilitation of the first by placing it between a hamza and a waw, and verification of the second.
4. Facilitation of the first and changing the second into a waw.

Some have permitted placing both hamzas "between-between" (an intermediate sound), while others have forbidden it.