Mujāhid, Abū al-Āliyah, and Qatādah, however, held that the transformation was figurative, affecting their hearts, and that they were not transformed into apes (1).

Ibn Hajar transmitted both views from Ibn al-Arabī and considered the first to be preponderant (2).

In his Tafsīr (3), Rashīd Ridā considered the second view preponderant: that the transformation affected their character.

Ibn Kathīr rejected what was narrated from Mujāhid as unlikely, saying: “It is a peculiar view, contrary to the apparent meaning of the context here and elsewhere” (4).

Then, after citing a selection of scholarly statements, he said: “The purpose of citing these reports from those leading scholars is to demonstrate the error of Mujāhid’s view—may Allah have mercy on him—that their transformation was inward rather than physical. The correct view is that it was both inward and physical. Allah knows best” (5).

If transformation can be figurative, then the hearts of many who deem sinful acts lawful have indeed been transformed, leaving them unable to distinguish between the lawful and the unlawful, or between right and wrong. In this respect, they are like apes and swine. We ask Allah for well-being and protection. The transformation foretold by the Prophet (peace and blessings be upon him) will occur, whether figurative or physical.