Surah Al-Baqarah — Verse 15

Allah mocks the hypocrites for their mocking of the believers, and He will repay in equal measure for their behavior. They are treated as believers in this world, but will be repaid for their lying and deception in the next life. He allows them to become more and more lost and to do more and more wrong, so they remain confused and doubtful about the truth.

And when they meet those who believe, they say: "We believe," but when they are alone with their Shayatin (devils), they say: "Truly, we are with you; verily, we were but mocking. (14)Allah mocks at them and leaves them increasing in their deviation to wander blindly (15)

Allah said that when the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. The hypocrites also want to have a share of the benefits and gains that the believers might possibly acquire. Yet,

وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ 

(But when they are alone with their Shayatin), meaning, if they are alone with their devils, such as their leaders and masters among the rabbis of the Jews, hypocrites and idolators.

Ibn Jarir said, "The devils of every creation are the mischievous among them. There are both human devils and Jinn devils. Allah said,

وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا

(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception))(6:112).

Allah said,

قَالُوا إِنَّا مَعَكُمْ

(They say: "Truly, we are with you"). Muhammad bin Ishaq reported that Ibn 'Abbas said that the Ayah means, "We are with you,

إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

(Verily, we were but mocking), meaning, we only mock people (the believers) and deceive them." Ad-Dahhak said that Ibn 'Abbas said that the Ayah,

إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

(Verily, we were but mocking), means, "We (meaning the hypocrites) were mocking the Companions of Muhammad." Also, Ar-Rabi' bin Anas and Qatadah said similarly. Allah's statement,

اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

(Allah mocks at them and leaves them increasing in their deviation to wander blindly) answers the hypocrites and punishes them for their behavior. Ibn Jarir commented, "Allah mentioned what He will do to them on the Day of Resurrection, when He said,

يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ

(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: "Go back to your rear! Then seek a light!" So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.)(57:13), and,

وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا

(And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness.)(3:178)."

He then said, "This, and its like, is Allah's mockery of the hypocrites and the people of Shirk."

Allah stated that He will punish the hypocrites for their mockery, using the same terms to describe both the deed and its punishment, although the meaning is different. Similarly, Allah said,

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ

(The recompense for an offense is an offense equal to it; but whoever forgives and makes reconciliation, his reward is with Allah)(42:40), and,

فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ

(Then whoever transgresses (the prohibition) against you, transgress likewise against him)(2:194).

The first act is an act of injustice, while the second act is an act of justice. So both actions carry the same name, while being different in reality. This is how the scholars explain deceit, cunning and mocking when attributed to Allah in the Qur'an. Surely, Allah exacts revenge for certain evil acts with a punishment that is similar in nature to the act itself. We should affirm here that Allah does not do these things out of joyful play, according to the consensus of the scholars, but as a just form of punishment for certain evil acts.

Allah said,

وَيَمُدُّهُمْ فِي طُغْيَــٰـنِهِمْ يَعْمَهُونَ

(Allah mocks at them and leaves them increasing in their deviation to wander blindly). As-Suddi reported that Ibn 'Abbas, Ibn Mas'ud and several other Companions of the Messenger of Allah ﷺ said that,

وَيَمُدُّهُمْ

(and leaves them increasing) means, He gives them respite. Also, Mujahid said, "He (causes their deviation) to increase." Allah said;

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ

(Do they think that by the wealth and the children with which We augment them. (That) We hasten to give them with good things. Nay, but they perceive not.)(23:55-56).

Ibn Jarir commented, "The correct meaning of this Ayah is 'We give them increase from the view of giving them respite and leaving them in their deviation and rebellion.' Similarly, Allah said,

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly). " (6:110).

Tughyan used in this Ayah means to transgress the limits, just as Allah said in another Ayah,

إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ

(Verily, when the water Tagha (rose) beyond its limits, We carried you in the ship)(69:11).

Also, Ibn Jarir said that the term 'Amah, in the Ayah means, 'deviation'. He also said about Allah's statement,

فِي طُغْيَــٰـنِهِمْ يَعْمَهُونَ

(in their deviation to wander), "In the misguidance and disbelief that has encompassed them, causing them to be confused and unable to find a way out of it. This is because Allah has stamped their hearts, sealed them, and blinded their vision. Therefore, they do not recognize guidance or find the way out of their deviation."

The eighth verse is a comment on this attitude of complacency and self-congratulation on the part of the hypocrites. They are mightily pleased with themselves in the belief that they can so easily make a fool of the Muslims and get away with it, while they are, in fact, only making a fool of themselves. For Allah has, in His forbearance and mercy, given them a long rope, but this is a provision for their being thrown into ridicule. It took place like this. Since the hypocrites saw no apparent signs of divine punishment descending on themselves, they were encouraged in their complacency and rebellion, so that the cup of their iniquity was full, and one day they were caught. Allah acted like this in response to their mockery; so, the Holy Qur'an describes this divine action too as a mockery on the part of Allah.

In a dark room black and white look the same, but as soon as the lights are turned on, black appears as black, and white as white. The same is true of the message of God, which was revealed to the prophets. The divine scriptures are God’s beacons to the world. When this light is shed upon mankind, guidance and error clearly appear for what they are. It becomes evident what good and evil deeds consist of, and what their consequences are. But some people, instead of bowing to the truth, want the truth to be subservient to them. The light of God only serves to confuse them. Their hidden jealousy and pride take hold of them. As soon as they see themselves in the divine mirror, their negative sentiments are aroused. Deep-rooted prejudices overcome their senses. They have eyes, but cannot see; they have ears, but cannot hear; they have tongues, but cannot speak. They can neither hear the call of truth, nor respond to it in any way, nor can they find their way by any sign from God. Instead of reflecting upon the call of truth, as they should do, they evade it either by attaching no importance to it, or by not listening to it at all.