Al-Nūr: (47–50) And they say, "We believe in Allāh..."

It should be known that after Allāh, the Exalted, mentioned the proofs of Monotheism (Tawhīd), He followed it by condemning a people who confessed the religion with their tongues but did not accept it with their hearts. There are several issues concerning this:

Issue 1: Occasion of Revelation

Muqātil said: This verse was revealed concerning Bishr the hypocrite. He had a dispute over land with a Jew. The Jew dragged him to the Messenger of Allāh (peace be upon him) to arbitrate between them, but the hypocrite dragged him to Ka‘b ibn al-Ashraf, saying, "Muhammad is unjust to us." Their story has already passed in Sūrat An-Nisā’.

Ad-Ḍaḥḥāk said: It was revealed concerning al-Mughīrah ibn Wa’il. He had land shared with ‘Alī ibn Abī Ṭālib. When they divided it, ‘Alī received a portion that water could only reach with difficulty. Al-Mughīrah said to him, "Sell me your land." He sold it to him, and they exchanged possession. It was said to al-Mughīrah, "You have taken a salt marsh that water does not reach." He replied to ‘Alī, "Take back your land, for I only bought it if you were satisfied with it. Since I am not satisfied, let the water not reach it." ‘Alī replied, "Rather, I bought it, was satisfied with it, took possession of it, and knew its condition. I will not accept it back from you." He invited him to take the dispute to the Messenger of Allāh (PBUH). Al-Mughīrah said, "As for Muhammad, I will not go to him or seek his judgment, for he hates me, and I fear he will be unjust to me." Then this verse was revealed.

Al-Ḥasan said: This verse was revealed concerning the hypocrites who showed faith outwardly while concealing disbelief inwardly.

Issue 2: The Meaning of Faith and Turning Away

The statement: {...straight path. And they say, "We believe in Allāh..."} up to {...and those are not the believers} indicates that faith cannot be merely verbal, for if it were, it would not be correct to negate their status as believers. They performed what is essentially faith (in speech), yet Allāh negated it for them.

If one asks: Allāh narrated that they all say, "We believe," and then narrated that a faction among them turns away. How can it be correct to say about all of them, {...and those are not the believers}, when only a part of them turned away?

The answer is: The statement {...and those are not the believers} refers back to those who turned away, not to the initial group mentioned. Furthermore, even if it referred to the initial statement, it would still be valid. The meaning would be: {Then a faction of them turns away}—meaning this faction reverts from what they showed to the rest of them, revealing their true stance to one another.

Then Allāh clarified that when they are called to Allāh and His Messenger to judge between them, a faction among them turns away in aversion. This is a rejection of accepting the Messenger's judgment.

Allāh pointed out by saying: {But if the right is theirs, they come to him submissively} that they only turn away when they know the truth belongs to someone else or they suspect it. But if they know the truth is for themselves, they cease turning away and hasten to the judgment, submitting their consent. This demonstrates that their goal is not following the truth itself, but rather seeking immediate benefit, which is also hypocrisy.

Regarding His statement: {Is it in their hearts a disease, or are they in doubt, or do they fear that Allāh and His Messenger will deal unjustly with them?}

There are several questions regarding this:

Question 1: The word ’am (or) implies interrogation, which is not appropriate for Allāh, the Exalted.

Answer: The form is interrogative, but the meaning is declarative, as Jarīr said:

Are you not the best of those who ride the mounts, And the most generous of mankind in the palms of their hands?

Question 2: If they feared that Allāh would be unjust to them, they would be doubting the religion. If they doubt, then there is a disease in their hearts. Thus, all three are the same; what is the benefit of listing them?

Answer: {Is it in their hearts a disease} refers to hypocrisy. {Or are they in doubt} refers to the fact that this suspicion and doubt arose after Islam was established in their hearts. {Or do they fear that Allāh and His Messenger will deal unjustly with them?} refers to their extreme love for the world to the extent that they abandon religion because of it.

Question 3: Even if these three aspects are distinct, they are interconnected (co-occurrent). How can the particle ’am (or) be used to link them?

Answer: The most likely interpretation is that Allāh condemned them for each of these characteristics: they had a disease in their hearts (hypocrisy), they had doubt and suspicion, and they feared injustice from the Messenger. Each of these is disbelief and hypocrisy.

Then Allāh clarified the falsehood of their state by saying: {Nay, those are the wrongdoers}. Wrongdoing encompasses every sin, as Allāh says: {Indeed, associating others with Allāh is a great wrong} (Luqmān: 13). A person is either wronging himself or wronging others.

Alternatively, it can be said: Since Allāh mentioned their fear of injustice, He refuted it by saying: {Nay, those are the wrongdoers}. Meaning, they do not fear the Messenger being unjust to them because they know his trustworthiness and integrity. Rather, they are wrongdoers who desire to oppress those who have a right over them, denying that right. This is something they cannot achieve in the presence of the Messenger (PBUH), yet they refuse to submit to his judgment.

{The only saying of the believers, when they are called to Allāh and His Messenger to judge between them, is that they say, "We hear and we obey." And it is those who are the successful.}

{And whoever obeys Allāh and His Messenger and fears Allāh and is conscious of Him—then those are the achievers [of success].}

{And they swear by Allāh their strongest oaths that if you commanded them, they would surely go forth. Say, "Do not swear! [But obey] recognized obedience. Indeed, Allāh is Acquainted with what you do."}

{Say, "Obey Allāh and obey the Messenger." But if you turn away, then upon him [the Messenger] is only what he has been charged, and upon you is what you have been charged. And if you obey him, you will be guided. And there is nothing upon the Messenger except to convey [the message] clearly.}