Аль-Бакара 2:253–264

Allah Honored Some Prophets Above Others

Allah states that He has honored some Prophets to others. For instance, Allah said,

وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَءَاتَيْنَا دَاوُودَ زَبُورًا

(And indeed, We have preferred some of the Prophets above others, and to Dawud We gave the Zabur (Psalms)) 17:55.

In the Ayah above, Allah said,

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ

(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly)) meaning, Musa and Muhammad , and also Adam according to a Hadith recorded in Sahih Ibn Hibban from Abu Dharr.

وَرَفَعَ بَعْضَهُمْ دَرَجَتٍ

(Others He raised to degrees (of honor)) as is evident in the Hadith about the Isra' journey, when the Messenger of Allah ﷺ saw the Prophets in the various heavens according to their rank with Allah.

If somebody asks about the collective meaning of this Ayah and the Hadith that the Two Sahihs collected from Abu Hurayrah which states, "Once, a Muslim man and a Jew had an argument and the Jew said, `No, by Him Who gave Musa superiority over all human beings!' Hearing him, the Muslim man raised his hand and slapped the Jew on his face and said, `Over Muhammad too, O evil one!' The Jew went to the Prophet and complained to him and the Prophet said,

«لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ؟ فَلَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاء»

(Don't give me superiority above the Prophets, for the people will become unconscious on the Day of Resurrection, and I will be the first to be resurrected to see Musa holding on to the pillar of Allah's Throne. I will not know whether the unconsciousness Musa suffered on the Day of the Trumpet sufficed for him, or if he got up before me. So, do not give me superiority above the Prophets.) In another narration, the Prophet said, (Do not give superiority to some Prophets above others.)

The answer to this question is that this Hadith prohibits preferring some Prophets above others in cases of dispute and argument, such as the incident mentioned in the Hadith. The Hadith indicates that it is not up to creation to decide which Prophet is better, for this is Allah's decision. The creation is only required to submit to, obey and believe in Allah's decision.

Allah's statement,

وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَتِ

(And We gave `Isa, the son of Maryam, clear signs) refers to the proofs and unequivocal evidences that testify to the truth that `Isa delivered to the Children of Israel, thus testifying that he was Allah's servant and His Messenger to them.

وَأَيَّدْنَهُ بِرُوحِ الْقُدُسِ

(And supported him with Ruh-il-Qudus) meaning Allah aided `Isa with Jibil, peace be upon him. Allah then said,

وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَتُ وَلَكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ

(If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another.) meaning all this happened by Allah's decree, and this is why He said next,

وَلَكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ

(But Allah does what He wills.)

Allah commands His servants to spend for His sake, in the path of righteousness, from what He has granted them, so that they acquire and keep the reward of this righteous deed with their Lord and King. Let them rush to perform this deed in this life,

(before a Day comes) meaning, the Day of Resurrection,

(when there will be no bargaining, nor friendship, nor intercession.)

This Ayah indicates that on that Day, no one will be able to bargain on behalf of himself or ransom himself with any amount, even if it was the earth's fill of gold; nor will his friendship or relation to anyone benefit him. Similarly, Allah said,

(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another) 23:101.

(Nor intercession) meaning, they will not benefit by the intercession of anyone.

Allah's statement,

(and it is the disbelievers who are the wrongdoers) indicates that no injustice is worse than meeting Allah on that Day while a disbeliever. Ibn Abi Hatim recorded that `Ata' bin Dinar said, "All thanks are due to Allah Who said,

(and it is the disbelievers who are the wrongdoers) but did not say, `And it is the wrongdoers who are the disbelievers."'

The Virtue of Ayat Al-Kursi

This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.' Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Messenger know better." When the Prophet repeated his question several times, `Ubayy said, "Ayat Al-Kursi." The Prophet commented,

«لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش»

(Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.)

This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand..."

Imam Ahmad recorded that Abu Ayyub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet. The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah ﷺ'." Abu Ayyub said that when she came again, he said these words and he was able to grab her. She begged, "I will not come again," so Abu Ayyub released her. Abu Ayyub went to the Prophet and the Prophet asked him, "What did your prisoner do" Abu Ayyub said, "I grabbed her and she said twice, `I will not come again,' and I released her." The Prophet said, "She will come back." Abu Ayyub said, "So I grabbed her twice or three times, yet each time I would release her when she vowed not to come back. I would go to the Prophet who would ask me, `What is the news of your prisoner' I would say, `I grabbed her, then released her when she said that she would not return.' The Prophet would say that she would return. Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.' Abu Ayyub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth." At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib." In Arabic, `Ghoul' refers to the Jinn when they appear at night.

Al-Bukhari recorded a similar story in his Sahih from Abu Hurayrah, in the chapters on the virtues of the Qur'an and the description of Shaytan. In this narration, Abu Hurayrah said,

"Allah's Messenger ﷺ assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah's Messenger ﷺ.' He said, `Release me, for I am meek and have many dependents and am in great need.' I released him, and in the morning Allah's Messenger ﷺ asked me, `What did your prisoner do yesterday, O Abu Hurayrah' I said, `O Allah's Messenger ﷺ! He complained of being needy and of having many dependents, so I pitied him and let him go.' Allah's Messenger ﷺ said, `Indeed, he told you a lie and will be coming again.' I believed that he would show up again, for Allah's Messenger ﷺ had told me that he would return. So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah's Messenger ﷺ.' He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.' I pitied him and let him go. In the morning Allah's Messenger ﷺ asked me, `What did your prisoner do last night, O Abu Hurayrah!' I replied, `O Allah's Messenger ﷺ! He complained of his great need and of too many dependents, so I took pity on him and set him free.' Allah's Messenger ﷺ said, `Verily, he told you a lie; he will return.' I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah's Messenger ﷺ as it is the third time you promised not to return, yet you returned.' He said, `Let me teach you some words which Allah will give you benefit from.' I asked, `What are they' He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' So, I released him. In the morning, Allah's Messenger ﷺ asked, `What did your prisoner do yesterday' I replied, `O Allah's Messenger ﷺ! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.' Allah's Messenger ﷺ asked, `What are they' I replied, `He said to me: Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' (One of the narrators) then commented that they (the Companions) were very keen to do good deeds. The Prophet said, `He spoke the truth, although he is a liar. Do you know whom you were talking to, these three nights, O Abu Hurayrah' Abu Hurayrah said, `No.' He said, `It was Shaytan."' An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah.

Allah's Greatest Name is in Ayat Al-Kursi

Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, "I heard the Messenger of Allah ﷺ say about these two Ayat,

اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ

(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255, and,

الم - اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ

(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2,

«إِنَّ فِيهِمَا اسْمَ اللهِ الْأَعْظَم»

(They contain Allah's Greatest Name.)

This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih".

Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said,

«اسْمُ اللهِ الْأَعْظَمُ، الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، فِي ثَلَاثٍ: سُورَةِ الْبَقَرَةِ وَآلِ عِمْرَانَ وَطه»

(Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al `Imran and Ta-Ha.)

Hisham bin `Ammar, the Khatib (orator) of Damascus (one of the narrators in the above narration), said, "As for Al-Baqarah, it is in,

اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ

(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255; in Al `Imran, it is in,

الم - اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ

(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2, while in Ta-Ha, it is in,

وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ

(And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists) 20:111."

Ayat Al-Kursi has Ten Complete Arabic Sentences 1. Allah's statement,

اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ

(Allah! None has the right to be worshipped but He) mentions that Allah is the One and Only Lord of all creation. 2. Allah's statement,

الْحَىُّ الْقَيُّومُ

(Al-Hayyul-Qayyum) testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created. Similarly, Allah said,

وَمِنْ ءَايَتِهِ أَن تَقُومَ السَّمَآءُ وَالاٌّرْضُ بِأَمْرِهِ

(And among His signs is that the heaven and the earth stand by His command) 30:25. 3. Allah's statement,

لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ

(Neither slumber nor sleep overtakes Him) means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him. Among His perfect attributes, is the fact that He is never effected by slumber or sleep. Therefore, Allah's statement,

لاَ تَأْخُذُهُ سِنَةٌ

(Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah. Allah said afterwards,

وَلاَ نَوْمٌ

(nor sleep), which is stronger than slumber. It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah ﷺ delivered a speech regarding four words:

«إِنَّ اللهَللهَلا يَنَامُ، وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه»

(Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.)

4. Allah's statement,

لَّهُ مَا فِي السَّمَوَاتِ وَمَا فِي الاٌّرْضِ

(To Him belongs whatever is in the heavens and whatever is on the earth) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority. Similarly, Allah said,

إِن كُلُّ مَن فِى السَّمَوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَنِ عَبْداً - لَّقَدْ أَحْصَهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَمَةِ فَرْداً

(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)) 19:93-95. 5. Allah's statement,

مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ

(Who is he that can intercede with Him except with His permission) is similar to His statements,

وَكَمْ مِّن مَّلَكٍ فِى السَّمَوَتِ لاَ تُغْنِى شَفَعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى

(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with) 53:26, and,

وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى

(They cannot intercede except for him with whom He is pleased) 21:28.

These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission. Indeed, the Hadith about the intercession, states that the Prophet said,

«آتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي. ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ قَالَ: فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة»

(I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted". The Prophet then said, "He will allow me a proportion whom I will enter into Paradise.")

6. Allah's statement,

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ

(He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present and future. Similarly, Allah said that the angels proclaimed;

وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً

(And we (angels) descend not except by the command of your Lord (O Muhammad ). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful) 19:64. 7. Allah's statement,

وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ

(And they will never compass anything of His Knowledge except that which He wills), asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows. This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them. For instance, Allah said,

وَلاَ يُحِيطُونَ بِهِ عِلْماً

(But they will never compass anything of His knowledge) 20: 110. 8. Allah said,

وَسِعَ كُرْسِيُّهُ السَّمَوَاتِ وَالاٌّرْضَ

(His Kursi extends over the heavens and the earth.)

Waki` narrated in his Tafsir that Ibn `Abbas said, "Kursi is the footstool, and no one is able to give due consideration to Allah's Throne." Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet . Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it." In addition, Ad-Dahhak said that Ibn `Abbas said, "If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi." 9. Allah said,

وَلاَ يَؤُودُهُ حِفْظُهُمَا

(And He feels no fatigue in guarding and preserving them) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him. Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him. He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything. He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him.

10. Allah's statement,

وَهُوَ الْعَلِىُّ الْعَظِيمُ

(And He is the Most High, the Most Great) is similar to His statement,

الْكَبِيرُ الْمُتَعَالِ

(the Most Great, the Most High) 13:9.

These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them with the attributes of the creation or altering their apparent meanings.

No Compulsion in Religion

Allah said,

لاَ إِكْرَاهَ فِى الدِّينِ

(There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam."

It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said that before Islam, "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated from Al-Madinah, some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' Allah revealed,

لاَ إِكْرَاهَ فِى الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ

(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)"

Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah ﷺ said to a man,

«أَسْلِم»

قَالَ: إِنِّي أَجِدُنِي كَارِهًا قَالَ:

«وَإِنْ كُنْتَ كَارِهًا»

("Embrace Islam." The man said, "I dislike it." The Prophet said, "Even if you dislike it.")

First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet . However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.'

Tawhid is the Most Trustworthy Handhold

Allah's statement,

فَمَنْ يَكْفُرْ بِالطَّغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ

(Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower) is in reference to, "Whoever shuns the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah, whoever believes in Allah's Oneness, worships Him alone and testifies that there is no deity worthy of worship except Him, then

فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى

(then he has grasped the most trustworthy handhold.)

Therefore, this person will have acquired firmness in the religion and proceeded on the correct way and the straight path. Abu Al-Qasim Al-Baghawi recorded that `Umar said, "Jibt means magic, and Taghut means Shaytan. Verily, courage and cowardice are two instincts that appear in men, the courageous fights for those whom he does not know and the coward runs away from defending his own mother. Man's honor resides with his religion and his status is based upon his character, even if he was Persian or Nabatian." `Umar's statement that Taghut is Shaytan is very sound, for this meaning includes every type of evil that the ignorant people of Jahiliyyah (pre Islamic era of ignorace) fell into, such as worshipping idols, referring to them for judgement, and invoking them for victory.

Allah's statement,

فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا

(then he has grasped the most trustworthy handhold that will never break) means, "He will have hold of the true religion with the strongest grasp." Allah equated this adherence to the firm handhold that never breaks because it is built solid and because its handle is firmly connected. This is why Allah said here,

فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا

(then he has grasped the most trustworthy handhold that will never break.)

Mujahid said, "The most trustworthy handhold is Iman (faith)." As-Suddi said that it refers to Islam. Imam Ahmad recorded that Qays bin `Abbad said, "I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.' He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that. I saw a vision during the time of the Messenger of Allah ﷺ, and I narrated it to him. I saw that I was in a green garden, ' and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand. I went to the Messenger of Allah ﷺ and told him about the vision and he said,

«أَمَّا الرَّوْضَةُ فَرَوْضَةُ الْإِسْلَامِ، وَأَمَّا الْعَمُودُ فَعَمُودُ الْإِسْلَامِ، وَأَمَّا الْعُرْوَةُ فَهِيَ الْعُرْوَةُ الْوُثْقَى، أَنْتَ عَلَى الْإِسْلَامِ حَتَّى تَمُوت»

(As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die.)

This Companion was `Abdullah bin Salam."

This Hadith was also collected in the Two Sahihs; and Al-Bukhari also recorded it with another chain of narration.

Allah stated that whoever follows what pleases Him, He will guide him to the paths of peace, that is Islam, or Paradise. Verily, Allah delivers His believing servants from the darkness of disbelief, doubt and hesitation, to the light of the plain, clear, explained, easy and unequivocal truth. He also stated that Shaytan is the supporter of the disbelievers who beautifies the paths of ignorance and misguidance that they follow, thus causing them to deviate from the true path into disbelief and wickedness.

(Those are the dwellers of the Fire, and they will abide therein forever.)

This is why Allah mentioned the light in the singular while mentioned the darkness in the plural, because truth is one, while disbelief comes as several types, all of which are false. Similarly, Allah said,

(And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa) 6:153,

(And originated the darknesses and the light) 6:1, and,

(to the right and to the lefts) 16: 48

There are many other Ayat on the subject that mention the truth in the singular and falsehood in the plural, because of falsehood's many divisions and branches.

The Debate Between Ibrahim Al-Khalil and King Nimrod

The king who disputed with Ibrahim was King Nimrod, son of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid stated. It was also said that he was Nimrod, son of Falikh, son of `Abir, son of Shalikh, son of Arfakhshand, son of Sam, son of Noah. Mujahid said, "The kings who ruled the eastern and western parts of the world are four, two believers and two disbelievers. As for the two believing kings, they were Sulayman bin Dawud and Dhul-Qarnayn. As for the two disbelieving kings, they were Nimrod and Nebuchadnezzar." Allah knows best.

Allah said,

(Have you not looked) meaning, "With your heart, O Muhammad!"

(at him who disputed with Ibrahim about his Lord) meaning, about the existence of Allah. Nimrod denied the existence of a god other than himself, as he claimed, just as Fir`awn said later to his people,

(I know not that you have a god other than me) 28:38.

What made Nimrod commit this transgression, utter disbelief and arrant rebellion was his tyranny and the fact that he ruled for a long time. This is why the Ayah continued,

(Because Allah had given him the kingdom. )

It appears that Nimrod asked Ibrahim to produce proof that Allah exists. Ibrahim replied,

(My Lord is He Who gives life and causes death) meaning, "The proof of Allah's existence is the creations that exist after they were nothing and perish after they had existed. This only proves the existence of the Creator, Who does what He wills, for these things could not have occurred on their own without a Creator who created them, and He is the Lord that I call to for worship, Alone without a partner."

This is when Nimrod said,

(I give life and cause death.)

Qatadah, Muhammad bin Ishaq and As-Suddi said that he meant, "Two men who deserved execution were to be brought before me, and I would command that one of them be killed, and he would be killed. I would command that the second man be pardoned, and he would be pardoned. This is how I bring life and death." However, it appears that since Nimrod did not deny the existence of a Creator, his statement did not mean what Qatadah said it meant. This explanation does not provide an answer to what Ibrahim said. Nimrod arrogantly and defiantly claimed that he was the creator and pretended that it was he who brings life and death. Later on, Fir`awn imitated him and announced,

(I know not that you have a god other than me) 28: 38.

This is why Ibrahim said to Nimrod,

(Verily, Allah brings the sun from the east; then bring it you from the west.)

This Ayah means, "You claim that it is you who brings life and death. He who brings life and death controls the existence and creates whatever is in it, including controlling its planets and their movements. For instance, the sun rises everyday from the east. Therefore, if you were god, as you claimed, bringing life and death, then bring the sun from the west." Since the king was aware of his weakness, inadequacy and that he was not able to reply to Ibrahim's request, he was idle, silent and unable to comment. Therefore, the proof was established against him. Allah said,

(And Allah guides not the people, who are wrongdoers) meaning, Allah deprives the unjust people of any valid proof or argument. Furthermore, their false proof and arguments are annulled by their Lord, and they have earned His anger and will suffer severe torment.

The meaning that we provided is better than the meaning that some philosophers offered, claiming that Ibrahim used the second argument because it was clearer than the first one. Rather, our explanation asserts that Ibrahim refuted both claims of Nimrod, all praise is due to Allah.

As-Suddi stated that the debate between Ibrahim and Nimrod occurred after Ibrahim was thrown in the fire, for Ibrahim did not meet the king before that day.

The Story of `Uzayr

Allah's statement,

أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ

(Have you not looked at him who disputed with Ibrahim about his Lord) means, "Have you seen anyone like the person who disputed with Ibrahim about his Lord" Then, Allah connected the Ayah,

أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا

(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or'.

Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah 2:259 meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.

Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.

وَهِىَ خَاوِيَةٌ

(in ruin) means, it became empty of people. Allah's statement,

عَلَى عُرُوشِهَا

(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,

أَنَّى يُحْىِ هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا

(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,

فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ

(So Allah caused him to die for a hundred years, then raised him up (again).)

The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,

كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ

("How long did you remain (dead)" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.")

The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,

أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ

("Or part of a day. " He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.")

He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.

وَانظُرْ إِلَى حِمَارِكَ

(And look at your donkey!), "How Allah brings it back to life while you are watching."

وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ

(And thus We have made of you a sign for the people) that Resurrection occurs.

وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا

(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah ﷺ read this Ayah,

كَيْفَ نُنشِزُهَا

(how We Nunshizuha.) Al-Hakim said; "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it." The Ayah was also read,

(نُنْشِرُهَا)

"Nunshiruha" meaning, bring them back to life, as Mujahid stated.

ثُمَّ نَكْسُوهَا لَحْمًا

(And clothe them with flesh. )

As-Suddi said, " `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave." All this occurred while `Uzayr was watching, and this is when he proclaimed,

قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

(He said, "I know (now) that Allah is able to do all things,") meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time."

The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead

The scholars said that there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod,

رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ

e(My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes. Prophet Ibrahim said,

رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَكِن لِّيَطْمَئِنَّ قَلْبِى

("My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.")

Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ

رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَكِن لِّيَطْمَئِنَّ قَلْبِى

(We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead." Allah said, "Don't you believe" Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.")

The Prophet's statement in the Hadith means, "We are more liable to seek certainty."

The Answer to Al-Khalil's Request

Allah said,

قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ

(He said: "Take four birds, then cause them to incline towards you.")

Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur'an did not mention it. Allah's statement,

فَصُرْهُنَّ إِلَيْكَ

(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi. Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. " This is why Allah said,

وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

(And know that Allah is All-Mighty, All-Wise) and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees.

`Abdur-Razzaq recorded that Ma`mar said that Ayyub said that Ibn `Abbas commented on what Ibrahim said,

وَلَكِن لِّيَطْمَئِنَّ قَلْبِى

(but to be stronger in Faith), "To me, there is no Ayah in the Qur'an that brings more hope than this Ayah." Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that `Abdullah bin `Abbas met `Abdullah bin `Amr bin Al-`As and said to him, "Which Ayah in the Qur'an carries more hope for you" Ibn `Amr said,

قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ

(Say: "O `Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not.) 39:53.

Ibn `Abbas said, "But I say that it is Allah's statement,

وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى

(And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe)...)

Allah accepted Ibrahim's affirmation when he merely said, `Yes.' This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires." Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it."

Rewards of Spending in Allah's Cause

This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said,

مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ

(The parable of those who spend their wealth in the way of Allah...)

Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience." Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth." The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah ﷺ said,

«لَتَأْتِيَنَّ يَوْمَ الْقِيَامَةِ بِسَبْعِمِائَةِ نَاقَةٍ مَخْطُومَة»

(On the Day of Resurrection, you will have seven hundred camels with their bridles.)

Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger ﷺ said,

«لَكَ بِهَا يَوْمَ الْقِيَامَةِ سَبْعُمِائَةِ نَاقَة»

(You will earn seven hundred camels as reward for it on the Day of Resurrection. )

Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ، الْحَسَنَةُ بِعَشَرِ أَمْثَالِهَا، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلى مَا شَاءَ اللهُ، يَقُولُ اللهُ: إِلَّا الصَّوْمَ فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ طَعَامَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ، الصَّوْمُ جُنَّةٌ، الصَّومُ جُنَّة»

(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake." The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.

Allah's statement,

وَاللَّهُ يُضَعِفُ لِمَن يَشَآءُ

(Allah gives manifold increase to whom He wills) is according to the person's sincerity in his deeds.

وَاللَّهُ وَسِعٌ عَلِيمٌ

(And Allah is All-Sufficient for His creatures' needs, All-Knower) meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.

To Remind About Charity Given is Forbidden

Allah praises those who spend from their money in His cause, and then refrain from reminding those who received the charity of that fact, whether these hints take the form of words or actions.

Allah's statement,

وَلاَ أَذًى

(or with injury), indicates that they do not cause harm to those whom they gave the charity to, for this harm will only annul the charity. Allah next promised them the best rewards for this good deed,

لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ

(their reward is with their Lord), indicating that Allah Himself will reward them for these righteous actions. Further,

وَلاَ خَوْفٌ عَلَيْهِمْ

(On them shall be no fear) regarding the horrors of the Day of Resurrection,

وَلاَ هُمْ يَحْزَنُونَ

(nor shall they grieve) regarding the offspring that they leave behind and the adornment and delights of this world. They will not feel sorry for this, because they will acquire what is far better for them.

Allah then said,

قَوْلٌ مَّعْرُوفٌ

(Kind words) meaning, compassionate words and a supplication for Muslims,

وَمَغْفِرَةٌ

(and forgiving) meaning, forgiving an injustice that took the form of actions or words,

خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى

(are better than Sadaqah (charity) followed by injury.)

وَاللَّهُ غَنِىٌّ

(And Allah is Rich) not needing His creation,

حَلِيمٌ

(Most Forbearing) forgives, releases and pardons them.

There are several Hadiths that prohibit reminding people of acts of charity. For instance, Muslim recorded that Abu Dharr said that the Messenger of Allah ﷺ said,

«ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِم، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: الْمَنَّانُ بِمَا أَعْطَى، وَالْمُسْبِلُ إِزَارَهُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِب»

(Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment: he who reminds (the people) of what he gives away, he who lengthens his clothes below the ankles and he who swears an oath while lying, to sell his merchandise.)

This is why Allah said,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَتِكُم بِالْمَنِّ وَالاٌّذَى

(O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury) stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders. Allah then said,

كَالَّذِى يُنفِقُ مَالَهُ رِئَآءَ النَّاسِ

(like him who spends his wealth to be seen of men) meaning, "Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people." The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said,

وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ

(and he does not believe in Allah, nor in the Last Day.)

Allah next set the example of whoever gives charity to show off. Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm. Allah said,

فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ

(His likeness is the likeness of Safwan) where Safwan, from is Safwanah, meaning `the smooth rocks,'

عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ

(on which is little dust; on it falls a Wabil) meaning, heavy rain,

فَتَرَكَهُ صَلْدًا

(which leaves it bare.) This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. So Allah said,

لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَفِرِينَ

(They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)