2:13 Al-Baqara (The Cow)

أي: إذا قيل للمنافقين آمنوا كما آمن الناس, أي: كإيمان الصحابة رضي الله عنهم، وهو الإيمان بالقلب واللسان, قالوا بزعمهم الباطل: أنؤمن كما آمن السفهاء؟ يعنون - قبحهم الله - الصحابة رضي الله عنهم, بزعمهم أن سفههم أوجب لهم الإيمان, وترك الأوطان, ومعاداة الكفار، والعقل عندهم يقتضي ضد ذلك, فنسبوهم إلى السفه; وفي ضمنه أنهم هم العقلاء أرباب الحجى والنهى. فرد الله ذلك عليهم, وأخبر أنهم هم السفهاء على الحقيقة, لأن حقيقة السفه جهل الإنسان بمصالح نفسه, وسعيه فيما يضرها, وهذه الصفة منطبقة عليهم وصادقة عليهم، كما أن العقل والحجا, معرفة الإنسان بمصالح نفسه, والسعي فيما ينفعه, و[في] دفع ما يضره، وهذه الصفة منطبقة على [الصحابة و]المؤمنين وصادقة عليهم، فالعبرة بالأوصاف والبرهان, لا بالدعاوى المجردة, والأقوال الفارغة.

يقول تعالى: وإذا قيل للمنافقين آمنوا كما آمن الناس أي كإيمان الناس بالله وملائكته وكتبه ورسله والبعث بعد الموت والجنة والنار وغير ذلك مما أخبر المؤمنين به وعنه وأطيعوا الله ورسوله في امتثال الأوامر وترك الزواجر. "قالوا أنؤمن كما آمن السفهاء" يعنون - لعنهم الله - أصحاب رسول الله صلى الله عليه وسلم ورضي الله عنهم قاله أبو العالية والسدى في تفسيره بسنده عن ابن عباس وابن مسعود وغير واحد من الصحابة وبه يقول الربيع بن أنس وعبدالرحمن بن زيد بن أسلم وغيرهم يقولون أنصير نحن وهؤلاء بمنزلة واحدة وعلى طريقة واحدة وهم سفهاء؟ والسفهاء جمع سفيه لأن الحكماء جمع حكيم والحلماء جمع حليم والسفيه هو الجاهل الضعيف الرأي القليل المعرفة بمواضع المصالح والمضار ولهذا سمى الله النساء والصبيان سفهاء في قوله تعالى "ولا تؤتوا السفهاء أموالكم التي جعل الله لكم قياما" قال عامة علماء التفسير هم النساء والصبيان وقد تولى الله سبحانه جوابهم في هذه المواطن كلها فقال "ألا إنهم هم السفهاء" فأكد وحصر السفاهة فيهم "ولكن لا يعلمون" يعني ومن تمام جهلهم أنهم لا يعلمون بحالهم في الضلالة والجهل وذلك أردى لهم وأبلغ في العمى والبعد عن الهدى.

Allah said that if the hypocrites are told,

ءَامِنُواْ كَمَآ ءَامَنَ النَّاسُ

("Believe as the people believe,"), meaning, `Believe just as the believers believe in Allah, His angels, His Books, His Messengers, Resurrection after death, Paradise and Hellfire, etc. And obey Allah and His Messenger by heeding the commandments and avoiding the prohibitions.' Yet the hypocrites answer by saying,

قَالُواْ أَنُؤْمِنُ كَمَآ آمَنَ السُّفَهَآءُ

("Shall we believe as the fools have believed") they meant (may Allah curse the hypocrites) the Companions of the Messenger of Allah ﷺ. This is the same Tafsir given by Abu Al-`Aliyah and As-Suddi in his Tafsir, with a chain of narration to Ibn `Abbas, Ibn Mas`ud and other Companions. This is also the Tafsir of Ar-Rabi` bin Anas and `Abdur-Rahman bin Zayd bin Aslam. The hypocrites said, "Us and them having the same status, following the same path, while they are fools!" `The fool' is the ignorant, simple-minded person who has little knowledge in areas of benefit and harm. This is why, according to the majority of the scholars, Allah used the term foolish to include children, when He said,

وَلاَ تُؤْتُواْ السُّفَهَآءَ أَمْوَلَكُمُ الَّتِى جَعَلَ اللَّهُ لَكُمْ قِيَـماً

(And do not give your property, which Allah has made a means of support for you, to the foolish) (4:5).

Allah answered the hypocrites in all of these instances. For instance, Allah said here,

أَلاَ إِنَّهُمْ هُمُ السُّفَهَآءُ

(Verily, they are the fools). Allah thus affirmed that the hypocrites are indeed the fools, yet,

وَلَـكِن لاَّ يَعْلَمُونَ

(But they know not). Since they are so thoroughly ignorant, the hypocrites are unaware of their degree of deviation and ignorance, and such situation is more dangerous, a severer case of blindness, and further from the truth than one who is aware.

When it is said to them ‘Believe as the people believe’ that is as the Companions of the Prophet s They say ‘Shall we believe as fools believe?’ that is as the ignorant do? No we do not follow their way. The exalted One refutes them saying Truly they are the foolish ones but they know this not.

This verse also places before the hypocrites a criterion of true faith (Iman ایمان) آمِنُوا كَمَا آمَنَ النَّاسُ :"Believe as people have believed". According to the consensus of commentators, the Arabic word Na-s النَّاسُ : (people) in this verse refers to the blessed Companions of the Holy Prophet ﷺ because it is just these 'people' who had embraced the Faith and had accepted the Holy Qur'an as the word of Allah while it was being revealed. So, the verse indicates that the only kind of Iman ایمان (faith) acceptable to Allah is the one which should be similar to that of the blessed Companions, and that the Iman ایمان of others would be worthy of the name only when they believe in the same things in the same way as the Companions did. In other words, the Iman ایمان of the Companions is a touchstone for testing the Iman ایمان of all the other Muslims; any belief. or deed which departs from their faith and practice, however pleasing in its looks or good in its intention, is not valid according to the Shari` ah. There is a consensus of commentators on this position. One should also notice that the hypocrites used to call the blessed Companions 'fools' (Sufaha-' السُّفَهَاء). This has always been the way of those who go astray - anyone who tries to show them the right path is, in their eyes, ignorant and stupid. But who could, the Holy Qur'an points out, be more stupid than the man who refuses to see clear signs?

In the seventh verse, we see the double-facedness and trickery of the hypocrites. In the company of the Muslims, they would vociferously declare their faith in Islam; but, going back to their own people, would reassure them that they had never left the way of their ancestors, and had been meeting the Muslims only to make fun of them.

Injunctions and related considerations

(1) It has sometimes been debated as to whether the distinction between Kufr کفر (infidelity or disbelief) and Nifaq نفاق (hypocrisy) still holds good even after the days of the Holy Prophet ﷺ The correct position with regard to this question is this. At that time, there were two ways of identifying a hypocrite and declaring him to be one -either Allah Himself informed the Holy Prophet ﷺ through revelation that such and such a man was not a Muslim at heart but a hypocrite, or a man through some word or deed overtly repugnant to the Islamic creed or practice showed himself up as a hypocrite, thus providing a clear evidence against himself. Divine revelation having ceased with the departure of the Holy Prophet ﷺ from this world, the first way of identifying a hypocrite is no longer available, but the second way is still valid. That is to say, if a man is found, on certain evidence, to be guilty, in word or deed, of rejecting or opposing or distorting or holding in scorn the basic doctrines of Islam undeniably established by the Holy Qur'an, the Hadith and ` ijma اجمع (consensus), he would be regarded as a Munafiq منافق (hypocrite) in spite of his claim to be a true Muslim. The Holy Qur'an Ives such a hypocrite the name of a mulhid مُلحد or heretic- لَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا : "Those who distort Our verses", 41:40), and the Hadith calls them a zindiq ماکهن . One must also add that since the kufr کفر (infidelity) of such a man has been proved by clear and definite evidence, the Shari'ah will not put him in a separate category, but deal with him as it would deal with any other kafir کافر (infidel). That is why the authentic scholars are unanimous in concluding that after the departure of the Holy Prophet ﷺ the question of hypocrites ceased to be a relevant one - now anyone who is not a genuine Muslim will be regarded as kafir کافر . The famous author, Al-` Aini, in his commentary on Al-Bukhari, reports from Imam Malik that after the days of the Holy Prophet ﷺ this is the only available means of identifying 'hypocrisy', and that a man who carries this mark could be called a hypocrite.

And when it is said to them, “Have faith as the people have faith,” they say, “Shall we have faith as fools have faith?” Surely it is they who are the fools, but they do not know. O generous Lord, O renowned, wise Enactor! O You who are true in promise, pure in justice, com- plete in bounty, and eternal in love! Whatever You want You show, and as You want, You adorn. Each has a name, and in the heart of each is Your mark. The stamp of worthiness is upon some people, and the brand of unworthiness on others. The worthy are brought by the road of bounty on the steed of approval with the escort of gentleness in the time of generous bestowal at the turn of proximity. The unworthy are driven into the street of justice on the steed of wrath with the escort of abandonment at the turn of deprivation. This deprivation and that proximity did not come from water or dust, for on the day when the two were written out, there was neither water nor dust. There was beginningless bounty and gentleness and everlasting severity and justice. That was the portion of the self-purifiers and this the portion of the hypocrites. The Pir of the Tariqah said, “Alas for the apportioning that has gone before me! Alack for the words spoken by the Self-Seer! What profit if I am happy or distraught? I fear what the Powerful said in the Beginningless.” The hypocrites, who had fallen under the garment of justice, approved of themselves and deemed themselves to have a good name. The purifiers, the truthful, and the Messenger's Com- panions they called “fools.” The Lord of the Worlds in His generosity acted as their deputy in this and answered them: “Those are not the fools, the fools are those who call them fools.” Indeed, when someone does not belong to himself, God belongs to him. When someone tightens his belt in obeying God's commands, God joins with him. “When someone belongs to God, God belongs to him.” The unbelievers said to MuṣṬafā, “You are possessed: O thou unto whom the Remembrance has been sent down, surely thou art possessed [15:6].” God said to MuḤammad, “They call you mad, but you are not mad: Thou art not, by the blessing of thy Lord, possessed [68:2]. You are My friend, approved of by Me. What harm will come to you if they do not approve of you? What you must have is that I approve of you. The friend must be approved of by a friend, not by the city.”