See ayat 4 for tafseer.
See ayat 4 for tafseer.
See ayat 4 for tafseer.
In these verses, the Qurʾān continues to describe the conduct and diverse characteristics of the hypocrites. It states: “When it is said to them: come, so that the Messenger of God may seek forgiveness for you, they turn their heads aside with mockery and arrogance, and you see them turning away in pride” (وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُؤُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ). Thus, despite their errors and the opportunity for repentance and rectification, their arrogance prevents them from making amends. A clear example of this behavior is ʿAbdullāh ibn Ubayy, whose actions are described in the asbāb al‑nuzūl. When he uttered offensive and improper statements concerning the Prophet (صلی اللہ علیہ وآلہ وسلم) and the believing emigrants—declaring that upon returning to Madinah “the more honorable would expel the more humbled”—revelation was sent down condemning him in strong terms. People urged him to go to the Messenger of God so that he might seek forgiveness on his behalf, but he responded with further insolence, in essence saying: “You commanded us to believe, and we believed; you commanded us to give zakāh, and we gave it; now nothing remains except that you ask us to prostrate to Muḥammad.” It is evident that the essence of Islam lies in submission to the truth, whereas arrogance and pride obstruct such submission. For this reason, arrogance and self‑conceit themselves constitute one of the signs—and even one of the causes—of hypocrisy. The term “لَوَّوْا,” derived from “لَيّ,” originally signifies the twisting of a rope, and by extension is used for turning away the face or moving the head in a dismissive manner. Likewise, “يَصُدُّونَ” is used in two senses—preventing or turning away—and in this context, the latter meaning (avoidance and rejection) is more appropriate. The following verse removes all ambiguity, stating: “It is the same for them whether you seek forgiveness for them or do not seek forgiveness; God will never forgive them” (سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ). The reason is given: “Indeed, God does not guide the transgressing people” (إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ). In other words, the Prophet’s act of seeking forgiveness is not a complete and independent cause for forgiveness; rather, it is effective only when appropriate conditions exist. If they were to truly repent, change their conduct, abandon arrogance, and submit to the truth, the Prophet’s intercession would certainly be effective. Otherwise, it produces no result. A similar meaning is expressed in Sūrah al‑Tawbah (80), emphasizing that repeated seeking of forgiveness for such individuals is fruitless. The reference to “seventy times” indicates multiplicity, meaning that no matter how often forgiveness is sought, it will not avail them. It is also clarified that fisq here does not refer to every sinner, since the Prophet was sent for the guidance of sinners; rather, it refers to those who persist in sin, remain obstinate, and oppose the truth. The verses then point to another particularly reprehensible statement, which constitutes one of the clearest indications of hypocrisy: “They are those who say: do not spend upon those who are with the Messenger of God, so that they may disperse” (هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنْفَضُّوا). Yet they are unaware that: “To God belong the خزائن of the heavens and the earth, though the hypocrites do not understand” (وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ). Thus, they fail to recognize that all provision ultimately belongs to God, and that human beings are sustained from His bounty. Their attempt to manipulate resources reflects both ignorance and arrogance. The discourse then refers to another offensive statement: “They say: if we return to Madinah, the more honorable will expel the more humbled” (يَقُولُونَ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ). Although this statement was originally uttered by a single individual, it is expressed in the plural, as it reflects the general disposition of the hypocrites. The Qurʾānic response is decisive: “Honor belongs to God, His Messenger, and the believers, but the hypocrites do not know” (وَلِلّٰهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ). This establishes a fundamental principle: true honor does not arise from worldly power or material dominance, but from proximity to God. Such a mindset—regarding oneself as honorable and others as humiliated, viewing oneself as independent while treating others as dependent—is characteristic of hypocrisy. It arises from arrogance on the one hand and from the illusion of autonomy in opposition to God on the other. Had they understood the reality of servitude and divine ownership, they would not have fallen into such grave errors. Finally, a subtle distinction appears between the expressions “لَا يَفْقَهُونَ” (they do not understand) and “لَا يَعْلَمُونَ” (they do not know). The former indicates a deficiency in deeper comprehension of complex truths, such as divine ownership of all خزائن, while the latter indicates the failure to grasp even evident realities, such as the true source of honor. Thus, these verses present a comprehensive portrayal of hypocrisy—its roots in arrogance and ignorance, its manifestation in conduct and speech, and its profound divergence from truth and guidance.
See ayat 8 for tafseer.
See ayat 8 for tafseer.
See ayat 8 for tafseer.
In works of history, ḥadīth, and tafsīr, a detailed asbāb al‑nuzūl has been reported for the above verse, the essence of which is as follows: After the expedition of Banū al‑Muṣṭaliq (which took place in the sixth year after Hijrah in the region of Qudayd), a dispute arose between two Muslims—one from the Anṣār and the other from the Muhājirīn—at a well while drawing water. Each called upon his group for assistance. A man from the Muhājirīn came to support his companion, while ʿAbdullāh ibn Ubayy—one of the well‑known leaders of the hypocrites—came forward to support the Anṣārī, and a heated exchange ensued between them. At that point, ʿAbdullāh ibn Ubayy said: We sheltered this group of Muhājirīn and supported them, yet our case is like the saying: “سَمِّن كلبك يَأكُلك” (fatten your dog so that it may bite you). Then he declared: “وَاللّٰهِ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ”—“By God, if we return to Madinah, the more honorable will surely expel the more humble.” By “the honorable,” he meant himself and his followers, and by “the humble,” he intended the Muhājirīn. He then addressed his associates: This is the consequence of what you yourselves have brought upon yourselves. You granted them residence in your city and shared your wealth with them. If you had not given your surplus provisions to such people, they would not have gained influence over you; they would have departed from your land and returned to their tribes. At this point, Zayd ibn Arqam, who was a young man, responded to ʿAbdullāh ibn Ubayy, saying: “By God, you are the one who is base and insignificant. Muḥammad (صلى الله عليه وآله وسلم) stands in God’s honor and in the love of the believers. By God, from this day onward, I will not hold you in any regard.” ʿAbdullāh replied angrily: “Be silent, young boy; attend to your own matters.” Zayd ibn Arqam then went to the Messenger of God (صلى الله عليه وآله وسلم) and reported the entire incident. The Prophet sent for ʿAbdullāh and asked him: “What is this that has been reported to me?” ʿAbdullāh swore that he had said nothing of the sort and claimed that Zayd was lying. Some of the Anṣār present pleaded: “O Messenger of God, ʿAbdullāh is our elder; do not accept the statement of a young man of the Anṣār against him.” The Prophet accepted their excuse, and as a result, some among the Anṣār reproached Zayd. The Prophet then ordered an immediate departure. A senior figure from the Anṣār, named Usayd, approached and said: “O Messenger of God, you have ordered departure at an unusual time.” The Prophet responded: “Have you not heard what your companion ʿAbdullāh has said? He claims that upon returning to Madinah, the more honorable will expel the more humble.” Usayd replied: “O Messenger of God, if you wish, you may expel him from Madinah today. By God, you are the one who possesses honor, and he is the one who is disgraced.” He then added: “Deal gently with him.” When news of these events reached ʿAbdullāh’s son, he came to the Prophet and said: “I have heard that you intend to kill my father. If that is the case, command me to do it myself, and I will bring you his head. All know that no one is more dutiful to his parents than I am. I fear that if someone else kills him, I may encounter his killer and, overcome by emotion, kill him, thereby killing a believer and becoming deserving of punishment in Hell.” The Prophet replied: “There is no question of killing your father. As long as he remains among us, treat him with kindness.” The Prophet then ordered the army to continue its journey throughout the day and night. On the following day, when the sun rose, he ordered a halt. The army was so exhausted that upon resting, all fell into deep sleep. The intent of the Prophet was that people might forget the previous incident and the statements of ʿAbdullāh. Eventually, the Prophet entered Madinah. Zayd ibn Arqam states that, overwhelmed by sorrow and embarrassment, he remained inside his house and did not go out. At this point, Sūrah al‑Munāfiqūn was revealed, affirming the truth of Zayd’s account and rejecting the claim of ʿAbdullāh. The Prophet then took Zayd by the ear and said: “O young man, God has confirmed your statement. Just as you heard and retained it in your heart, God has revealed verses of the Qurʾān concerning what you reported.” When ʿAbdullāh ibn Ubayy approached the outskirts of Madinah and attempted to enter, his son blocked his way. ʿAbdullāh said: “Woe to you! What are you doing?” His son replied: “By God, you shall not enter Madinah without the permission of the Messenger of God, and today you will come to know who is honorable and who is humiliated.” ʿAbdullāh complained to the Prophet, who then sent word to his son to allow him entry. The son then permitted him, saying: “Now that the Messenger of God has authorized it, there is no obstacle to your entering the city.” ʿAbdullāh entered Madinah, but not long thereafter, he fell ill and died—possibly due to a severe illness such as tuberculosis. After these verses were revealed and his falsehood was exposed, some people advised him: “Severe verses have been revealed concerning you; go to the Messenger of God and seek forgiveness.” In response, he turned his head aside and said: “You told me to believe, and I believed; you told me to give zakāh, and I gave it; now nothing remains except that you ask me to prostrate to Muḥammad.” At this point, the verse “وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ...” was revealed (Majmaʿ al‑Bayān, under the relevant verses; al‑Kāmil by Ibn Athīr, vol. 2, p. 192; Sīrat Ibn Hishām, vol. 3, p. 302, with slight variations).
In these verses, the description of the actions and diverse characteristics of the hypocrites continues. It states: “When it is said to them: come, so that the Messenger of God may seek forgiveness for you, they turn their heads aside with mockery and arrogance, and you see them turning away while behaving with pride” (وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُؤُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ). Thus, despite the sins they commit and the opportunities for repentance and rectification that remain available to them, their arrogance and pride prevent them from making amends. A clear historical example of this attitude is ʿAbdullāh ibn Ubayy, whose conduct is described in the context of revelation. When he uttered offensive and inappropriate remarks about the Prophet (صلى الله عليه وآله وسلم) and the believing emigrants—declaring that upon their return to Madinah “the more honorable would expel the more humble”—Qurʾānic verses were revealed condemning him. When people urged him to approach the Messenger of God so that forgiveness might be sought for him, he responded with further insolence, effectively saying: “You commanded us to believe, and we believed; you commanded us to give zakāh, and we gave it; now nothing remains except that you demand prostration to Muḥammad.” This statement reflects a deep-rooted arrogance. It is evident that the essence of Islam lies in submitting to truth, whereas pride and self-conceit stand as obstacles to such submission. Accordingly, arrogance itself may be regarded as both a defining characteristic and a causative factor of hypocrisy. The term “لَوَّوْا,” derived from “لَيّ,” originally signifies twisting a rope, and by extension denotes turning away the face or moving the head in a dismissive manner. Similarly, “يَصُدُّونَ” may denote either preventing or turning away; in this context, the latter meaning—avoidance and rejection—is more appropriate. The subsequent verse removes any ambiguity, stating: “It is the same for them whether you seek forgiveness for them or do not seek forgiveness; God will never forgive them” (سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ). The reason is given as: “Indeed, God does not guide the transgressing people” (إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ). In other words, the Prophet’s seeking forgiveness is not a complete and independent cause for pardon; rather, it operates only where receptivity and the necessary conditions exist. If they sincerely repent, abandon arrogance, and submit to truth, such intercession would be effective. Otherwise, it yields no result. A similar meaning appears in Sūrah al‑Tawbah (80), where the futility of repeated intercession for persistent deniers is emphasized. The reference to “seventy times” indicates multiplicity, meaning that no matter how many times forgiveness is sought, it will not avail them. It is also clarified that fisq in this context does not refer to every sinner, since the Prophet was sent for the guidance of sinners. Rather, it refers to those who persist in sin with obstinacy, reject truth, and remain rebellious. The verses then highlight another severe expression of their hypocrisy: “They are those who say: do not spend upon those who are with the Messenger of God until they disperse” (هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنْفَضُّوا). Yet they remain unaware that: “To God belong the خزائن of the heavens and the earth, but the hypocrites do not understand” (وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ). They fail to recognize that all provision ultimately belongs to God, and that human beings are merely recipients of His sustenance. Thus, the generosity of the Anṣār toward the Muhājirīn should be understood as a divine honor rather than a burden. The discourse then refers to another offensive claim: “They say: if we return to Madinah, the more honorable will expel the more humble” (يَقُولُونَ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ). Although originally uttered by a specific individual, the Qurʾān presents it in the plural form, as it reflects the general attitude of the hypocrites. The Qurʾānic response is decisive: “Honor belongs to God, His Messenger, and the believers, but the hypocrites do not know” (وَلِلّٰهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ). This establishes a fundamental principle: true honor does not arise from worldly power or material dominance, but from divine association. The hypocritical mindset—regarding oneself as dignified and others as humiliated, imagining independence from God, and viewing others as dependent—stems from arrogance and a false sense of autonomy. Had they understood the reality of servitude and divine ownership, they would not have fallen into such errors. Finally, a subtle linguistic distinction appears between “لَا يَفْقَهُونَ” and “لَا يَعْلَمُونَ.” The former indicates a lack of deep comprehension of complex truths, such as divine sovereignty over all خزائن, while the latter reflects a failure to grasp even evident realities, such as the true source of honor. Thus, these verses present a comprehensive analysis of hypocrisy—its internal causes, outward expressions, and its intellectual and moral deficiencies.
From the preceding verses, numerous characteristics of the hypocrite can be identified. Collectively, these may be summarized into ten principal traits: 1۔ Explicit and manifest falsehood (وَاللّٰهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ). 2۔ Swearing false oaths in order to mislead others (اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً). 3۔ Inability to comprehend truth after recognizing religion and then abandoning it (لَا يَفْقَهُونَ). 4۔ External adornment and eloquent speech despite inner emptiness (وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ). 5۔ Becoming like hollow, propped-up wood due to social frivolity and disregard for truth (كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ). 6۔ Persistent suspicion, fear, and anxiety as a result of treachery (يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ). 7۔ Mocking and ridiculing truth. 8۔ Moral corruption and sinfulness (إِنَّ اللّٰهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ). 9۔ Considering themselves self-sufficient and viewing others as dependent (هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللّٰهِ حَتَّىٰ يَنْفَضُّوا). 10۔ Assuming themselves honorable while regarding others as humiliated (لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ). There is no doubt that the signs of hypocrisy are not confined to these alone. Both the Qurʾān, Islamic traditions, and Nahj al‑Balāghah present many additional characteristics, which are also observable in everyday social life. However, the attributes mentioned in these verses represent significant and illustrative aspects of hypocrisy. In Nahj al‑Balāghah, an entire sermon is devoted to describing the condition of the hypocrites. In one section, it is stated: “O servants of God! I enjoin upon you God-consciousness and warn you against the hypocrites, for they are themselves astray and lead others astray.” “They assume new colors each day and appear in different forms and languages.” “They strive by every means to deceive and mislead you, lying in ambush at every opportunity.” “They outwardly display goodness while inwardly harboring corruption, secretly misleading people.” “Their speech appears to be a remedy, yet their conduct is an incurable disease.” “They envy prosperity and rejoice in the affliction of others.” “They spread despair and extinguish hope.” “They maintain mutual praise and expect reward from one another.” “They exaggerate in demands and violate bounds in judgment.” “They fabricate falsehood against every truth and raise doubts against every proof.” “They present their falsehood in the guise of truth and resort to deceit in praise and commendation.” Thus, they are described as the حزب of Satan, as stated: “أُوْلٰئِكَ حِزْبُ الشَّيْطَانِ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ” (Nahj al‑Balāghah, sermon 194). The Qurʾān continues to describe their conduct: “وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُؤُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ” “When it is said to them: come, so that the Messenger of God may seek forgiveness for you, they turn their heads aside, and you see them turning away in arrogance.” Even when opportunities for repentance are presented, their arrogance prevents them from seeking forgiveness. The example of ʿAbdullāh ibn Ubayy illustrates this attitude clearly. The following verse clarifies: “سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ” “It is the same for them whether you seek forgiveness for them or not; God will not forgive them.” This is because: “إِنَّ اللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ” “God does not guide the transgressing people.” The Prophet’s seeking of forgiveness is not an independent sufficient cause, but rather a contingent factor that operates only when receptivity and repentance exist. Without transformation of attitude and abandonment of arrogance, it has no effect. Another defining trait of the hypocrites is stated: “هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنْفَضُّوا” “They are the ones who say: do not spend upon those who are with the Messenger of God until they disperse.” Yet the Qurʾān responds: “وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ” “To God belong the treasures of the heavens and the earth, but the hypocrites do not understand.” Their ignorance of divine sovereignty leads them to assume control over resources and to attempt economic pressure against believers. Their arrogance is further expressed in the statement: “لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ” “The more honorable will expel the more humiliated.” The Qurʾān refutes this explicitly: “وَلِلّٰهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ” “Honor belongs to God, His Messenger, and the believers, but the hypocrites do not know.” Such thinking—regarding oneself as superior and others as inferior, viewing oneself as independent while treating others as dependent—is rooted in arrogance and an illusion of autonomy before God. Had they recognized true servanthood and divine ownership, they would not have fallen into these errors. A final point of note is the distinction between the expressions “لَا يَفْقَهُونَ” (they do not understand) and “لَا يَعْلَمُونَ” (they do not know). The former suggests a deficiency in deep comprehension of complex truths (such as divine ownership of all خزائن), while the latter refers to a lack of even basic awareness of evident realities (such as the true source of honor).
As explained earlier, hypocrites (munāfiqūn) represent among the most dangerous elements within any society. This is due to several distinct characteristics: First, they live within the society itself and are fully aware of its internal matters and vulnerabilities. Second, they are difficult to identify, because they often present themselves in the guise of friends, such that their hypocrisy is not easily recognized. Third, since their true nature is concealed from many, confronting them directly or engaging in open opposition becomes highly challenging. Fourth, their ties with believers—whether familial, social, or relational—make opposition to them even more complex. Fifth, they strike from within, attacking the community from behind, often when others are unaware or unprepared. From these and other dimensions, they inflict damage that is often irreparable. For this reason, countering their influence requires careful, comprehensive, and strategic measures. A narration from the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم) states: “اِنِّی لَا أَخَافُ عَلٰی أُمَّتِی مُؤْمِنًا وَلَا مُشْرِکًا، أَمَّا الْمُؤْمِنُ فَیَمْنَعُہٗ إِیْمَانُہٗ، وَأَمَّا الْمُشْرِکُ فَیُخْزِیْہِ اللّٰہُ بِشِرْکِہٖ، وَلٰکِنِّی أَخَافُ عَلَیْکُمْ کُلَّ مُنَافِقٍ عَالِمِ اللِّسَانِ، یَقُوْلُ مَا تَعْرِفُوْنَ وَیَفْعَلُ مَا تُنْکِرُوْنَ۔” “I do not fear for my community from a believer or a polytheist: the believer is restrained by his faith, and the polytheist is disgraced by his polytheism. Rather, I fear for you every hypocrite who is eloquent in speech; he says what you recognize (as good), but acts in ways that you regard as reprehensible.” (Safīnat al‑Biḥār, vol. 2, p. 606; also reflected in Nahj al‑Balāghah, sermon 27). The Qurʾān has addressed the phenomenon of hypocrisy with remarkable detail, outlining their traits, actions, and dangers more extensively than for many other groups—clearly indicating the magnitude of their threat. The verses under discussion continue to describe their behavior: “وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُؤُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ” “And when it is said to them: come, so that the Messenger of God may seek forgiveness for you, they turn their heads aside, and you see them turning away in arrogance.” Even when given the opportunity for repentance and rectification, their arrogance prevents them from seeking forgiveness. A clear example of this behavior is found in the case of ʿAbdullāh ibn Ubayy, whose arrogant and hostile stance led him to reject both admonition and reconciliation. The next verse removes any ambiguity: “سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ” “It is the same for them whether you seek forgiveness for them or do not seek forgiveness; Allah will not forgive them.” This does not negate the intercessory role of the Prophet (صلی اللہ علیہ وآلہ وسلم), but clarifies that forgiveness requires receptivity, repentance, and humility. Without these conditions, even such intercession yields no effect. The verse concludes: “إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ” “Indeed, Allah does not guide the transgressing people.” Here, fisq refers to persistent rebellion and deliberate rejection of truth, not merely occasional sin. The Qurʾān then points to another defining trait of the hypocrites: “هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنْفَضُّوا” “They are the ones who say: do not spend upon those with the Messenger of God until they disperse.” This reflects an attempt to weaken the community by economic pressure. Yet the Qurʾān responds: “وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ” “To Allah belong the خزائن of the heavens and the earth, but the hypocrites do not understand.” Their failure lies in a lack of deeper comprehension (fiqh)—they do not grasp the true source of رزق and sustenance. Their arrogance is further revealed in the statement: “لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ” “If we return to Madinah, the more honorable will surely expel the more humble.” In response, the Qurʾān declares decisively: “وَلِلّٰهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ” “Honor belongs to Allah, His Messenger, and the believers, but the hypocrites do not know.” This highlights a fundamental error in their worldview: they equate honor with material power and social dominance, whereas true ʿizzah is rooted in divine association and faith. A subtle distinction appears in the Qurʾānic expressions: earlier, it is stated that hypocrites “لَا يَفْقَهُونَ” (they do not understand), while here it is said “لَا يَعْلَمُونَ” (they do not know). This variation may indicate that some truths—such as the خزائن of the heavens and the earth—require deeper insight, while others—such as the true source of honor—are more evident but still ignored due to arrogance. In conclusion, these verses present a coherent portrait of hypocrisy: - it arises from arrogance, حبّ دنیا, and a false sense of independence; - it manifests in resistance to truth, economic manipulation, and internal sabotage; - and it is characterized by a failure both of knowledge (ʿilm) and understanding (fiqh). Thus, the Qurʾān exposes both the inner roots and external actions of hypocrisy, emphasizing the necessity of vigilance, discernment, and adherence to truth.
In the course of life, numerous storms arise and violent waves surge forth. Believers, drawing upon the strength of faith and tawakkul, confront these challenges through well-considered strategies—at times through tactical withdrawal and at times through sustained engagement—and successfully overcome them. In contrast, the hypocrite adopts a posture of obstinate rigidity, remaining arrogantly fixed in place until he ultimately collapses in helplessness. In a narration attributed to the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم), it is stated: “مَثَلُ الْمُؤْمِنِ كَمَثَلِ الزَّرْعِ، لَا تَزَالُ الرِّيحُ تُمِيلُهُ، وَلَا يَزَالُ الْمُؤْمِنُ يُصِيبُهُ الْبَلَاءُ، وَمَثَلُ الْمُنَافِقِ كَمَثَلِ شَجَرَةِ الْأَرْزِ، لَا تَهْتَزُّ حَتَّى تَسْتَحْصِدَ” “The example of the believer is like that of a plant, which the winds continue to bend, yet it rises again; and the believer is continually subjected to trials and adversities which he endures and overcomes. The example of the hypocrite is like that of a cedar tree, which does not sway until it is uprooted entirely.” (Ṣaḥīḥ Muslim, vol. 4, p. 2163; comparable expression also found in Tafsīr Rūḥ al‑Bayān, vol. 9, p. 532).
Although in everyday Persian and Urdu usage the term ʿizzah (عزّت) commonly denotes honor, dignity, respect, and value, this is not its primary meaning in Arabic. In Arabic, ʿizzah signifies invincible strength or unconquerable power. It is noteworthy that in the preceding verses and in Sūrah Fāṭir (10), the attribute of ʿizzah is regarded as exclusively belonging to God, while in the present verses it is extended with the statement that it also pertains to His Messenger and the believers. This is because the friends and chosen servants of God partake in the radiance of this divine ʿizzah and rely upon it. For this reason, great emphasis has been placed in Islamic traditions upon preserving the dignity of the believer. A Muslim is not permitted to expose himself to humiliation. God wills that the believer remain dignified; therefore, he too must strive to safeguard this dignity. In a narration from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām), in the interpretation of the verse “وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ,” it is stated: “فَالْمُؤْمِنُ يَكُونُ عَزِيزًا وَلَا يَكُونُ ذَلِيلًا... الْمُؤْمِنُ أَعَزُّ مِنَ الْجَبَلِ، إِنَّ الْجَبَلَ يُسْتَقَلُّ مِنْهُ بِالْمَعَاوِلِ، وَالْمُؤْمِنُ لَا يُسْتَقَلُّ مِنْ دِينِهِ شَيْءٌ.” “The believer is dignified and is not humbled… the believer is stronger than a mountain, for a mountain may be penetrated with tools, but nothing can be removed from the believer’s faith.” (al‑Kāfī, cited in Nūr al‑Thaqalayn, vol. 5, p. 336). In another narration from the same Imam: “لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ.” “It is not appropriate for a believer to abase himself.” When he was asked how a person demeans himself, he replied: “يَتَعَرَّضُ لِمَا لَا يُطِيقُ.” “He exposes himself to that which he cannot endure.” (al‑Kāfī, cited in Nūr al‑Thaqalayn, vol. 5, p. 336). Another narration further clarifies this principle: “إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى فَوَّضَ إِلَى الْمُؤْمِنِ أُمُورَهُ كُلَّهَا، وَلَمْ يُفَوِّضْ إِلَيْهِ أَنْ يُذِلَّ نَفْسَهُ… فَالْمُؤْمِنُ يَنْبَغِي أَنْ يَكُونَ عَزِيزًا، وَلَا يَكُونَ ذَلِيلًا.” “Indeed, God has entrusted all of a believer’s affairs to him, but He has not permitted him to humiliate himself… thus, the believer ought to be dignified and not humbled.” (al‑Kāfī, cited in Nūr al‑Thaqalayn, vol. 5, p. 336). Thus, the concept of ʿizzah is not merely a social or symbolic notion of honor, but a theological and moral principle rooted in divine association. The believer’s dignity is derived from his relationship with God, and maintaining this dignity is an essential aspect of faith.
See ayat 11 for tafseer.
See ayat 11 for tafseer.
Since hypocrisy (nifāq) is strongly rooted in excessive attachment to worldly life—particularly wealth and children—the concluding verses of Sūrah al‑Munāfiqūn warn the believers against such unrestrained attachment. It is stated: “يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ” “O you who believe! Let not your wealth and your children divert you from the remembrance of God.” “And whoever does so—such are the losers” (وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ). Although wealth and children are among divine blessings, they are meant to assist human beings in attaining the path of God and ultimate felicity. However, when attachment to them reaches a level where they become a barrier between the human being and God, they transform into a grave trial. As seen in the earlier discussion of the hypocrites, one of the principal causes of their deviation was precisely this love of the world. A narration from Imam al‑Bāqir (ʿalayhi al‑salām) expresses this meaning vividly: “مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ لَيْسَ لَهَا رَاعٍ، أَحَدُهُمَا فِي أَوَّلِهَا وَالآخَرُ فِي آخِرِهَا، بِأَسْرَعَ فِيهَا مِنْ حُبِّ الْمَالِ وَالشَّرَفِ فِي دِينِ الْمُؤْمِنِ” “Two ravenous wolves set loose among a flock without a shepherd—one at its front and the other at its rear—do not destroy it as swiftly as the love of wealth and status destroys the religion of a believer” (Uṣūl al‑Kāfī, vol. 2, Kitāb Ḥubb al‑Dunyā, ḥadīth 3). The expression “ذِكْرِ اللَّهِ” here has been interpreted in various ways by exegetes: some have applied it to the five daily prayers, others to gratitude, patience, and contentment with divine decree, still others to pilgrimage, charity, and recitation of the Qurʾān, and some to all obligatory acts. However, it is evident that the phrase carries a comprehensive meaning that encompasses all forms of remembrance and obedience. The designation “خَاسِرُونَ” (“losers”) reflects the reality that attachment to worldly possessions and relations may consume a person’s energies and resources, causing him to expend his existential capital on transient pleasures. Such a person departs from this world empty-handed, despite having possessed immense potential for eternal success. The following verse then warns of an even greater danger and calls believers to act before it is too late: “وَأَنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ أَحَدَكُمُ الْمَوْتُ…” “And spend out of what We have provided for you before death comes to one of you, and he says: ‘My Lord, why did You not grant me a short delay so that I might give charity and be among the righteous?’” This verse underscores the urgency of charity and righteous action before the arrival of death. The phrase “مِمَّا رَزَقْنَاكُمْ” indicates that all wealth and resources are divine trusts, temporarily entrusted to human beings. Thus, miserliness becomes indefensible. At the moment when the signs of death appear, the veils of heedlessness are lifted. The individual realizes that he must leave behind all possessions and cannot take anything with him for the long journey ahead. Overcome by regret, he wishes to return—even for a brief moment—to make amends. However, such a request is rejected, as return after death is not granted. Accordingly, the final verse declares with decisive clarity: “وَلَنْ يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا” “God will never delay a soul when its appointed time has come.” Not even a moment of postponement is given, as indicated elsewhere in the Qurʾān: “فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ” The passage concludes by affirming: “وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ” “And God is fully aware of what you do.” All actions are recorded and preserved, and their recompense will inevitably be given. Thus, these verses present a coherent ethical framework: they warn against excessive attachment to worldly things, emphasize the importance of divine remembrance, urge timely charitable action, and remind human beings of the certainty of death and accountability.
ʿAllāmah Shaykh ʿAbdullāh Shūshtarī, a prominent scholar and a contemporary of ʿAllāmah Majlisī, is reported to have had a son to whom he was deeply attached. This son became severely ill. One day, when Shaykh ʿAbdullāh came to the mosque to perform prayer, he was deeply distressed. During the prayer, in the second rakʿah, he recited Sūrah al‑Munāfiqūn, and when he reached the verse: “يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ” (“O you who believe! Let not your wealth and your children divert you from the remembrance of God”), he repeated this verse several times (for repetition of Qur’ānic verses in prayer is permissible). After completing the prayer, some of his companions asked him the reason for this repetition. He replied: “When I reached this verse, I remembered my son. Therefore, I began to struggle against my own soul by repeating this verse. I conducted this inner struggle to the point that I imagined my son had died and that his funeral was before me, yet I remained mindful of God. Afterward, I no longer repeated the verse.” (Safīnat al‑Biḥār, vol. 2, p. 131, under the entry “ʿAbd”).
Hypocrisy (nifāq) possesses a broad semantic scope, encompassing every form of disparity between outward appearance and inner reality. Its most evident manifestation is doctrinal hypocrisy, which is the primary subject of Qurʾānic discourse on the munāfiqūn. This refers to individuals who outwardly profess faith while inwardly concealing disbelief and polytheism. However, there is also practical hypocrisy (nifāq ʿamalī), which pertains to those whose internal belief aligns with Islam, yet whose actions contradict their inner commitments, thereby revealing a duality between their internal state and external conduct. Examples of such conduct include breaking covenants, lying, and betraying trusts. For this reason, a tradition from the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم) states: “ثَلاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ: مَنْ إِذَا اؤْتُمِنَ خَانَ، وَإِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ” “Three characteristics, if found in a person, render him a hypocrite—even if he fasts, performs prayer, and considers himself a Muslim: when entrusted, he betrays; when he speaks, he lies; and when he promises, he fails to fulfill it” (Safīnat al-Biḥār, vol. 2, p. 605). In another narration, the Prophet (صلی اللہ علیہ وآلہ وسلم) is reported to have said: “ما زاد خشوع الجسد على ما في القلب فهو عندنا نفاق” “Any outward display of humility that exceeds what exists in the heart is, in our view, hypocrisy” (Uṣūl al-Kāfī, vol. 2, Kitāb Ṣifat al-Nifāq, ḥadīth 6). Similarly, it is reported from Imam ʿAlī ibn al-Ḥusayn (ʿalayhimā al-salām): “إنّ المنافق ينهى ولا ينتهي، ويأمر بما لا يأتي” “The hypocrite forbids [others] yet does not desist himself, and commands [good] yet does not practice it” (Uṣūl al-Kāfī, vol. 2, Kitāb Ṣifat al-Nifāq, ḥadīth 6). Among the manifestations of practical hypocrisy is also the phenomenon of ostentation (riyāʾ) and subtle forms of association (shirk khafī), as indicated in various Islamic traditions. O God, the domain of hypocrisy is vast and expansive, and without Your grace and favor there is no path to salvation from it. Assist us along this intricate and difficult path. O Lord, place us among those who, at the time of departing from this world, are not consumed by regret nor compelled to wish for return. O Sustainer, the treasures of the heavens and the earth belong to You alone, and honor is reserved for You and Your chosen servants. Grant us dignity through faith and bestow upon us a share from Your boundless treasures. Āmīn, O Lord of the worlds.
