Overview (Verses 204 - 207)
 
Within the body of Qur’ānic directives and legislative statements, which cumulatively constitute the all-embracing divine code of living, one often comes across elements of a complete theory of personal and social education and enlightenment, based on a full and deep understanding of human nature in its totality. This theory introduces us to different types of human beings with such lucidity and in such detail that almost bring them to life before our eyes. It would be natural to point to real individuals we know from personal experience and say, “These are the very people the Qur’ān talks about!”
 
In this passage the Qur’ān presents us with two distinct types of human personalities. One is the ostentatious and smooth-talking but malevolent person, outwardly charming but self-centred and usually concealing evil intentions. If called on to fear God and heed His message such a person will not respond, but will arrogantly persist in his misdeeds and wanton intrigues, mischief-making and oppression.
 
The other type is the sincere and genuine believer whose life is totally devoted to seeking the pleasure of God Almighty. This type of person is sanguine, benevolent and entirely selfless.
 
The passage then continues with an earnest call to the believers to submit themselves completely to God, unconditionally and without any doubt or hesitation. Muslims are urged to submit themselves to God, emphasizing the vast reality of the essence of faith in God and the divine code of living based on it. There are further reproofs of the Israelites for their betrayal of God’s cause. The passage also highlights the fundamental flaws in the unbelievers’ outlook on life and their derision of those who believe in God, stressing that “those that fear God shall be above them in rank on the Day of Resurrection”.
 
This is followed by a brief reference to the differences that have beset mankind, and the criteria human beings ought to use in judging or settling those differences. The role of the Qur’ān, as the ultimate word of God’s universal truth, in that regard is then explained. The passage goes on to elaborate the demands of upholding that truth, and the difficulty in delivering the message that God has entrusted to believers. This serves as a warning and an incentive for the Muslims to live up to the demands and standards of their new global mission, fully confident in God’s unfailing support.
 
Thus, even as the Qur’ān deals with religious and legislative aspects of Islamic life, it provides an overall view of the Divine method in guiding, educating and preparing Muslims for the role of custodians of God’s universal message.
 
Two Different Types of People
 
There is a kind of man who pleases you greatly in the present life by what he says, and he cites God as witness to what is in his heart, whereas he is the most hostile of adversaries. Yet, no sooner does he turn his back than he strives to spread corruption in the world, destroying crops and progeny. God does not love corruption. When it is said to him, Have fear of God, his false pride drives him into sin. Therefore, hell will be his allotted portion, and how vile a resting place. But there is also a kind of man who would willingly sell himself seeking God’s pleasure. God is most Compassionate to His servants. (Verses 204-207)
 
This fascinating insight into human nature is in itself sufficient proof that the inimitable style in which it is presented cannot be human. The precision, clarity and depth we find here cannot be matched by any human expression.
 
The words are like the strokes of a master painter’s brush, delivered with outstanding vigour and confidence. No sooner are the strokes laid down than the true personality emerges, distinctive and lifelike. We can easily recognize the type that we may exclaim, “Yes, we know the very person the Qur’ān is talking about!” It is a process no less creative than the physical creation of man.
 
The passage introduces a person who portrays himself as the epitome of goodness, sincerity, dedication, love, innocence, and undoubted willingness to spread goodness, compassion, happiness, and purity of heart all around him. “There is a kind of man who pleases you greatly in the present life by what he says.” (Verse 204) Such people enchant you with their turn of phrase; their tone of sincerity and claims of integrity and righteousness can easily mislead; and, for good measure, they would cite God as witness to what is in their hearts.
 
In reality, however, such people are “the most hostile of adversaries”. Their hearts are filled with malice and hatred, with no room for love, compassion or tolerance. Such two-faced people are capable of the most vicious lies; they are treacherous and totally dishonest. When put to the test, their true personality is revealed: evil, spiteful, and malevolent.
 
“Yet, no sooner does he turn his back than he strives to spread corruption in the world, destroying crops and progeny. God does not love corruption.” (Verse 205) As they go about their daily work, these people do nothing but spread evil and plunder the material and human resources of society. Their actions are a true and accurate reflection of the grudges they harbour and the evil contained inside them. But God is fully aware of the corruption these hypocrites spread in society and throughout the world, and utterly condemns them.
 
As we read on, more features of this type of people are revealed: “When it is said to him, ‘Have fear of God,’ his false pride drives him into sin. Therefore, hell will be his allotted portion, and how vile a resting place.” (Verse 206) Intent on pursuing their vile deeds, these people become resistant to advice and reform; if anything, they grow more obstinate and arrogant. They begin to take pride in spreading evil and corruption, with no remorse, sense of guilt or fear of God. The portrait is thus complete. The example is clear, true to life, and instantly recognizable, at any time and in every society.
 
This snobbery, contention and lack of shame are met with a most swift and appropriate punishment: “Hell will be his allotted portion, and how vile a resting place.” (Verse 206) That would be more than sufficient retribution. For hell is the most terrible of all punishments: it is a fire fuelled by men and stones; it consumes everything thrown into it. With unmistakable irony, the verse describes hell as their “resting place”:
 
By way of contrast, the sūrah presents the other type of human being: “But there is also a kind of man who would willingly sell himself, seeking God’s pleasure. God is most Compassionate to His servants.” (Verse 207) These people are willing to dedicate their souls and bodies to God Almighty, for nothing in return other than His pleasure. It is a deal they conclude without a moment’s hesitation, desiring nothing else but divine blessing and approval.
 
The Arabic expression used here may be interpreted differently to give the same message. The Arabic term denoting ‘sell’ is also used to mean ‘buy’. Thus such people buy themselves by giving up all the pleasures of this world, dedicating themselves purely to God. They are ready and willing to sacrifice all worldly success and pleasure so that they may be accepted by God and admitted into the divine fold.
 
In his commentary on the Qur’ān, Ibn Kathīr cites several reports suggesting that this verse was revealed with reference to one of the Prophet’s Companions, Şuhayb ibn Sinān, who was of Byzantine origin. He had accepted Islam when the Prophet was still in Makkah, but when the migration to Madinah took place and he wanted to join the Muslims, the Arab unbelievers prevented him from taking his belongings and his money with him. He decided to give it all up in return for the right to leave Makkah.
 
He was met at the outskirts of Madinah by a group of Muslims, including `Umar ibn al-Khaţţāb, who greeted him with the words: “Well done! You have struck a profitable bargain!”
 
He returned the compliment, saying, “And may God make your trade always profitable. What might be the cause of your felicitations?”
 
They gave him the good news that a verse of the Qur’ān, a great honour, was revealed in tribute to his deal with the Arabs of Makkah.
 
It is also reported that the Prophet Muĥammad had commented, “Şuhayb has struck a profitable deal.”
 
Whether the verse was revealed with reference to this particular incident, or it was simply applicable to it, it certainly covers a range far beyond a single person or event. It portrays a type of person to be found again and again in human societies.
 
We have two contrasting portraits. One is that of the hypocrite, silver-tongued who is essentially brutal, ill-mannered, contentious, and corrupt. The other is that of the true believer whose whole life is dedicated to the service of God, and who has conquered the temptations of life.
 
These two living portraits, which reveal some extraordinary aspects of the Qur’ānic style, are for us to study and marvel at. We cannot but stand in awe of God’s inimitable power of creation, as we learn how not to be taken in by soft-spoken words or false pretences. We are directed to look deeper into the essence of things, rather than be deceived by outward appearances. The verses also draw our attention to the values and criteria, based on faith in God, which should be used to judge people.

Overview (Verses 204 - 207)
 
Within the body of Qur’ānic directives and legislative statements, which cumulatively constitute the all-embracing divine code of living, one often comes across elements of a complete theory of personal and social education and enlightenment, based on a full and deep understanding of human nature in its totality. This theory introduces us to different types of human beings with such lucidity and in such detail that almost bring them to life before our eyes. It would be natural to point to real individuals we know from personal experience and say, “These are the very people the Qur’ān talks about!”
 
In this passage the Qur’ān presents us with two distinct types of human personalities. One is the ostentatious and smooth-talking but malevolent person, outwardly charming but self-centred and usually concealing evil intentions. If called on to fear God and heed His message such a person will not respond, but will arrogantly persist in his misdeeds and wanton intrigues, mischief-making and oppression.
 
The other type is the sincere and genuine believer whose life is totally devoted to seeking the pleasure of God Almighty. This type of person is sanguine, benevolent and entirely selfless.
 
The passage then continues with an earnest call to the believers to submit themselves completely to God, unconditionally and without any doubt or hesitation. Muslims are urged to submit themselves to God, emphasizing the vast reality of the essence of faith in God and the divine code of living based on it. There are further reproofs of the Israelites for their betrayal of God’s cause. The passage also highlights the fundamental flaws in the unbelievers’ outlook on life and their derision of those who believe in God, stressing that “those that fear God shall be above them in rank on the Day of Resurrection”.
 
This is followed by a brief reference to the differences that have beset mankind, and the criteria human beings ought to use in judging or settling those differences. The role of the Qur’ān, as the ultimate word of God’s universal truth, in that regard is then explained. The passage goes on to elaborate the demands of upholding that truth, and the difficulty in delivering the message that God has entrusted to believers. This serves as a warning and an incentive for the Muslims to live up to the demands and standards of their new global mission, fully confident in God’s unfailing support.
 
Thus, even as the Qur’ān deals with religious and legislative aspects of Islamic life, it provides an overall view of the Divine method in guiding, educating and preparing Muslims for the role of custodians of God’s universal message.
 
Two Different Types of People
 
There is a kind of man who pleases you greatly in the present life by what he says, and he cites God as witness to what is in his heart, whereas he is the most hostile of adversaries. Yet, no sooner does he turn his back than he strives to spread corruption in the world, destroying crops and progeny. God does not love corruption. When it is said to him, Have fear of God, his false pride drives him into sin. Therefore, hell will be his allotted portion, and how vile a resting place. But there is also a kind of man who would willingly sell himself seeking God’s pleasure. God is most Compassionate to His servants. (Verses 204-207)
 
This fascinating insight into human nature is in itself sufficient proof that the inimitable style in which it is presented cannot be human. The precision, clarity and depth we find here cannot be matched by any human expression.
 
The words are like the strokes of a master painter’s brush, delivered with outstanding vigour and confidence. No sooner are the strokes laid down than the true personality emerges, distinctive and lifelike. We can easily recognize the type that we may exclaim, “Yes, we know the very person the Qur’ān is talking about!” It is a process no less creative than the physical creation of man.
 
The passage introduces a person who portrays himself as the epitome of goodness, sincerity, dedication, love, innocence, and undoubted willingness to spread goodness, compassion, happiness, and purity of heart all around him. “There is a kind of man who pleases you greatly in the present life by what he says.” (Verse 204) Such people enchant you with their turn of phrase; their tone of sincerity and claims of integrity and righteousness can easily mislead; and, for good measure, they would cite God as witness to what is in their hearts.
 
In reality, however, such people are “the most hostile of adversaries”. Their hearts are filled with malice and hatred, with no room for love, compassion or tolerance. Such two-faced people are capable of the most vicious lies; they are treacherous and totally dishonest. When put to the test, their true personality is revealed: evil, spiteful, and malevolent.
 
“Yet, no sooner does he turn his back than he strives to spread corruption in the world, destroying crops and progeny. God does not love corruption.” (Verse 205) As they go about their daily work, these people do nothing but spread evil and plunder the material and human resources of society. Their actions are a true and accurate reflection of the grudges they harbour and the evil contained inside them. But God is fully aware of the corruption these hypocrites spread in society and throughout the world, and utterly condemns them.
 
As we read on, more features of this type of people are revealed: “When it is said to him, ‘Have fear of God,’ his false pride drives him into sin. Therefore, hell will be his allotted portion, and how vile a resting place.” (Verse 206) Intent on pursuing their vile deeds, these people become resistant to advice and reform; if anything, they grow more obstinate and arrogant. They begin to take pride in spreading evil and corruption, with no remorse, sense of guilt or fear of God. The portrait is thus complete. The example is clear, true to life, and instantly recognizable, at any time and in every society.
 
This snobbery, contention and lack of shame are met with a most swift and appropriate punishment: “Hell will be his allotted portion, and how vile a resting place.” (Verse 206) That would be more than sufficient retribution. For hell is the most terrible of all punishments: it is a fire fuelled by men and stones; it consumes everything thrown into it. With unmistakable irony, the verse describes hell as their “resting place”:
 
By way of contrast, the sūrah presents the other type of human being: “But there is also a kind of man who would willingly sell himself, seeking God’s pleasure. God is most Compassionate to His servants.” (Verse 207) These people are willing to dedicate their souls and bodies to God Almighty, for nothing in return other than His pleasure. It is a deal they conclude without a moment’s hesitation, desiring nothing else but divine blessing and approval.
 
The Arabic expression used here may be interpreted differently to give the same message. The Arabic term denoting ‘sell’ is also used to mean ‘buy’. Thus such people buy themselves by giving up all the pleasures of this world, dedicating themselves purely to God. They are ready and willing to sacrifice all worldly success and pleasure so that they may be accepted by God and admitted into the divine fold.
 
In his commentary on the Qur’ān, Ibn Kathīr cites several reports suggesting that this verse was revealed with reference to one of the Prophet’s Companions, Şuhayb ibn Sinān, who was of Byzantine origin. He had accepted Islam when the Prophet was still in Makkah, but when the migration to Madinah took place and he wanted to join the Muslims, the Arab unbelievers prevented him from taking his belongings and his money with him. He decided to give it all up in return for the right to leave Makkah.
 
He was met at the outskirts of Madinah by a group of Muslims, including `Umar ibn al-Khaţţāb, who greeted him with the words: “Well done! You have struck a profitable bargain!”
 
He returned the compliment, saying, “And may God make your trade always profitable. What might be the cause of your felicitations?”
 
They gave him the good news that a verse of the Qur’ān, a great honour, was revealed in tribute to his deal with the Arabs of Makkah.
 
It is also reported that the Prophet Muĥammad had commented, “Şuhayb has struck a profitable deal.”
 
Whether the verse was revealed with reference to this particular incident, or it was simply applicable to it, it certainly covers a range far beyond a single person or event. It portrays a type of person to be found again and again in human societies.
 
We have two contrasting portraits. One is that of the hypocrite, silver-tongued who is essentially brutal, ill-mannered, contentious, and corrupt. The other is that of the true believer whose whole life is dedicated to the service of God, and who has conquered the temptations of life.
 
These two living portraits, which reveal some extraordinary aspects of the Qur’ānic style, are for us to study and marvel at. We cannot but stand in awe of God’s inimitable power of creation, as we learn how not to be taken in by soft-spoken words or false pretences. We are directed to look deeper into the essence of things, rather than be deceived by outward appearances. The verses also draw our attention to the values and criteria, based on faith in God, which should be used to judge people.