Tafsir of Al-Baqarah 2:204-206

Surah Al-Baqarah (2:204-206)

Contextual Introduction:

After Allah (SWT) described the two types of people regarding the rites of Hajj—the disbeliever who says, "Our Lord, give us in this world" (Rabbana atina fi al-dunya), and the believer who says, "Our Lord, give us good in this world and good in the Hereafter" (2:201)—He then mentions the hypocrite in this verse, detailing his characteristics and actions. The purpose of all this is to urge people toward the good path concerning the intentions of the heart and the actions of the limbs, and to make them realize that nothing can be hidden from the Worshipped One.

Scholarly Disagreement on Application:

The exegetes (Mufassirun) differed on two main points regarding this verse:

1. Whether the verse is specific to certain individuals or general for everyone possessing these described traits.
2. Whether the described person is a hypocrite (munafiq) or not.

A. View 1: Specific Individuals (Historical Context)

Several narrations specify the context of revelation:

1. The Case of Al-Akhnas ibn Shariq al-Thaqafi:
   • He approached the Prophet (PBUH) outwardly professing Islam and swearing allegiance, which corresponds to: "And among the people is he whose talk about the worldly life impresses you, and he calls Allah to witness what is in his heart..."
   • However, he was inwardly malicious. After leaving the Prophet, he passed by the crops of some Muslims, burned them, and killed their donkeys, corresponding to: "...yet he is the most quarrelsome of people." (The text seems to conflate the description here, but the context implies his malicious actions after professing faith).
   • Another narration states that during the Battle of Badr, Al-Akhnas advised Banu Zahra to retreat, saying if Muhammad was false, others would suffice against him, and if true, they would be the happiest. He then hid 300 men from Banu Zahra from fighting the Prophet, earning him the name Akhnas (one who retreats/hides).
   • Al-Razi’s Critique: Al-Razi finds this weak because the action described (retreating from battle) does not warrant the severe condemnation mentioned in the verse. The first narration (burning crops) is considered sounder.

2. The Case of the Martyrs of Bi'r Ma'unah (or Ar-Raji'):
   • The Quraysh sent word to the Prophet (PBUH) saying they had accepted Islam and asked him to send scholars from his companions.
   • The Prophet sent a group who camped at Bi'r Ma'unah (or Ar-Raji'). When the disbelievers learned of them, seventy riders surrounded and killed/crucified them. This verse was revealed concerning them, followed immediately by the verse mentioning the one who sells his soul for Allah's pleasure, highlighting the status of these martyrs.

B. View 2: Generality (The Preferred View of Scholars)

• Most verified scholars hold that the verse is general, applying to everyone described by these traits, even if it was revealed concerning a specific incident.
• Muhammad ibn Ka'b al-Qurazi stated that even if a verse is revealed about a specific person, it remains general for all who share those characteristics.
• Arguments for Generality:
  1. Causality: Linking the severe condemnation to specific descriptions implies that these traits are the cause of the condemnation. Therefore, anyone possessing them deserves the blame.
  2. Greater Benefit: Applying it generally serves as a deterrent to all accountable persons from following this blameworthy path.
  3. Precaution (Ihtiyat): Applying it generally includes the specific person mentioned, whereas restricting it only to him leaves others with those traits unaffected by the ruling.

• The Question: Does this verse necessarily indicate that the person described is a Munafiq (hypocrite)?
• Al-Razi’s Conclusion: No, the verse does not necessitate hypocrisy. Allah described this person with five traits, none of which exclusively proves hypocrisy.
  • Trait 1: "Whose talk about the worldly life impresses you": Only implies a worldly focus, perhaps suggesting vanity, but not necessarily disbelief in the unseen.
  • Trait 2: "And he calls Allah to witness what is in his heart": This only proves he swears by Allah. If we assume he swears by Allah while concealing disbelief, it proves hypocrisy. However, the verse does not explicitly state that what he conceals is the opposite of his declaration of faith; he might conceal malice while outwardly professing faith, making him a Riya'i (one seeking show/praise).
  • Trait 3: "And he is the most quarrelsome of people": Does not necessitate hypocrisy.
  • Trait 4: "And when he turns away, he strives after corruption in the land": A Muslim who commits corruption might exhibit this, though it is characteristic of hypocrisy.
  • Trait 5: "And when it is said to him, 'Fear Allah,' arrogance seizes him with sin": This also does not necessitate hypocrisy.

• Synthesis: These five traits can apply to a hypocrite, but they can also apply to someone who is merely ostentatious (Riya'i). Therefore, the verse encompasses both the hypocrite and the ostentatious person, as every hypocrite possesses these traits, but not everyone possessing these traits is necessarily a hypocrite.

1. "Whose talk about the worldly life impresses you" (Ya'jibuka qawluhu fi al-hayat al-dunya)

• Meaning: His speech is pleasing and magnified in your heart.
• Regarding the subsequent phrase, "And he calls Allah to witness...":
  • Interpretation 1: It is like saying, "I admire so-and-so's speech on this issue," meaning his speech concerning worldly gains is admirable.
  • Interpretation 2: His speech is impressive in the Dunya (worldly life) even if it is not impressive in the Hereafter, where fear of Allah’s majesty will cause him to stammer.

2. "And he calls Allah to witness what is in his heart" (Wa yushhidu Allahu 'ala ma fi qalbihi)

• Meaning: He confirms the truthfulness of his claim by invoking Allah. This invocation can be an oath (swearing by Allah) or stating, "Allah witnesses that what I say is true," without necessarily being an oath.
• Recitations:
  • The Majority Reading (Wa yushhidu Allahu - passive/implied subject): This person calls Allah to witness falsely regarding his hypocrisy and ostentation, indicating he is a show-off (Riya'i).
  • Ibn Muhaysin's Reading (Wa yashhadu Allahu - active subject): This means Allah knows the opposite of what he expresses. This reading only indicates he is a liar, not necessarily a hypocrite (unless he is swearing falsely).
  • Conclusion: The majority reading implies a stronger condemnation.

3. "And he is the most quarrelsome of people" (Wa huwa aladdu al-khasam)

• Issue 1: Meaning of Al-Add: It means extremely severe in dispute. It is derived from Ladd (to overcome in argument). It implies that no matter which angle his opponent attacks him from, he overcomes them. Some derive it from the sides of the neck (Ladeedatayn), meaning he attacks from all sides.
• Issue 2: Meaning of Al-Khasam:
  • View 1 (Khalil): It is a verbal noun (masdar) meaning "disputing" (like qital meaning fighting). Meaning: He is severe in disputing. The addition of al-khasam is either for emphasis (severe in dispute) or means "most severe of disputants."
  • View 2 (Al-Zajjaj): Al-Khasam is the plural of Khasm (opponent). Meaning: He is the most severe opponent in disputation.
• Interpretations by Exegetes: Mujahid said it means "unstraightforward in seeking" (talib la yastaqim). As-Suddi said it means "crooked in dispute." Qatadah said it means he argues falsely, is extremely hard-hearted in disobedience, knowledgeable of the tongue but ignorant of action.
• Issue 3: Argument Against Dialectics: Those who forbid dialectics (Nazar and Jadal) use this verse as proof that being severe in argument is blameworthy. Al-Razi’s Answer: This is refuted by what was previously discussed regarding the verse "There should be no argument in Hajj" (2:197).

4. "And when he turns away, he strives after corruption in the land, destroying crops and livestock, and Allah does not love corruption." (Wa idha tawalla sa'a fi al-ard li-yufsida fiha wa yuhlika al-harth wa al-nasl, wa Allahu la yuhibbu al-fasad)

• Context: After describing his pleasing speech and aggressive argumentation, Allah reveals that his heart harbors the opposite of what he professes.
• Issue 1: Meaning of "When he turns away" (Idha tawalla):
  • View 1: When he departs from you (the Prophet), he strives to cause corruption. This corruption can be:
    • Physical Destruction: Destroying wealth through burning, looting, etc. (e.g., Al-Akhnas burning Muslim crops and killing donkeys).
    • Spiritual Corruption: Introducing doubts (shubuhat) into the hearts of Muslims and devising schemes to strengthen disbelief. This is considered corruption because it causes division, breaks kinship ties, and leads to bloodshed (as seen in Pharaoh’s people). This interpretation is preferred because the following phrase, "destroying crops and livestock," must be distinct from the initial general corruption.
  • View 2: When he becomes a ruler (wali), he engages in the corruption typical of bad rulers: destroying crops and livestock, or his injustice prevents rain, leading to destruction. (View 1 is closer to the verse's structure, highlighting his hypocrisy: good in presence, destructive in absence).
• Issue 2: Meaning of "Strives in the land" (Sa'a fi al-ard): It means he exerts effort to incite conflict, derived from walking quickly, but metaphorically used for spreading sedition and destruction (like spreading slander).
• Issue 3: Interpretation of "Crops and Livestock" (Al-harth wa al-nasl):
  • If corruption means physical destruction: Al-harth is the crops/plants, and Al-nasl is the animals (like the donkeys). Al-harth means what is sown; Al-nasl means offspring/progeny.
  • If corruption means spreading doubts: Al-harth refers to the initial stage (doubts/false doctrines), and Al-nasl refers to the subsequent stage (committing forbidden acts). This is preferred.
  • If the context is Al-Akhnas attacking Banu Thaqif: Al-harth could mean women (as wives are called "crops" in 2:223), and Al-nasl means the children.
• Significance: In all interpretations, the destruction mentioned is the greatest form of corruption, involving the destruction of sustenance (plants and animals) or the foundation of society (faith and progeny).
• Question: Does the verse state that he succeeded in destroying crops/livestock, or that he strove to do so?
  • If "destroying crops" is coordinated with "striving to corrupt," it only indicates his intent. If it is a new, separate clause, it indicates the occurrence of the destruction. The former is preferred grammatically, though the historical context confirms the latter occurred.
• Issue 4: Recitations of "destroying" (Wa yuhlika): Some read it as active voice (he destroys), others as passive voice (crops/livestock are destroyed).
• Issue 5: The phrase "Allah does not love corruption" (Wa Allahu la yuhibbu al-fasad):
  • Mu'tazilite Argument: Love (Mahabbah) equals Will (Irada). Since Allah does not love corruption, He does not will it, nor does He create it. This proves that the actions of the hypocrite occurred without Allah's will.
  • The Sunni Response:
    1. Love is not the same as Will; love means praising or honoring something.
    2. Even if love equals will, the Alif Lam in Al-Fasad does not imply totality (i.e., He doesn't love all corruption).
  • Refutation of the Sunni Response:
    1. Human will is capable of choosing corruption over righteousness. If corruption occurs without a divine preference (murajjih), then the Creator must be denied. If it occurs due to a murajjih, that murajjih must be from Allah, otherwise, an infinite regress occurs. Thus, Allah must will the preference for corruption when it occurs.
    2. Allah knows the corruption will occur. If He willed it not to occur, it would imply He willed His own knowledge to become ignorance, which is impossible.

5. "And when it is said to him, 'Fear Allah,' arrogance seizes him with sin, and Hell will suffice him, and wretched is the resting place." (Wa idha qila lahu ittaqi Allah akhathathu al-'izzatu bil-ithm, fa hasbuhu jahannam, wa la bi'sa al-mihad)

• Issue 1: Context of the Admonition: Al-Wahidi suggested this only applies when the Prophet specifically told him to fear Allah. Al-Razi finds this weak, as the Prophet called everyone to piety. The verse simply states that whenever this is said, arrogance overcomes him. This admonition must apply to all his sins mentioned previously (worldly greed, false oaths, corruption, etc.).
• Issue 2: Meaning of "Arrogance seizes him with sin" (Akhathathu al-'izzatu bil-ithm):
  • View 1 (Obligation): It means arrogance compelled him to commit sin, where the sin is turning away from the admonisher.
  • View 2 (Affliction): Arrogance afflicted him. This arrogance stems from the disbelief and ignorance in his heart (like those mentioned in 38:2: "But those who disbelieve are in arrogance and opposition"). The Ba' (with) here means "because of" or "due to."
• "And Hell will suffice him" (Fa hasbuhu jahannam): Hell is sufficient as his recompense and punishment.
• "And wretched is the resting place" (Wa la bi'sa al-mihad):
  • View 1: Mihad means a prepared resting place or bedding (like the earth being spread out). It is a wretched place to rest.
  • View 2: It means a wretched abode, similar to "wretched is the resting place" (14:29). Some say since he is thrown onto the fire of Hell, it becomes his prepared bed/mattress.

"And among the people is he who sells his soul, seeking the pleasure of Allah, and Allah is full of kindness to [His] servants." (Wa min al-nasi man yashri nafsahu ibtigha'a mardat Allah, wa Allahu ra'ufun bil-'ibad)

This verse stands in stark contrast to the previous description, highlighting the sincere believer who sacrifices his life for Allah's pleasure, emphasizing Allah's profound compassion (Ra'uf) toward His servants.