In the name of God, the Most Gracious, the Most Merciful

1- When the hypocrites come to you [O Prophet], they say, “We bear witness that you are certainly the Messenger of God.” God knows that you truly are His Messenger and bears witness that the hypocrites are indeed liars.

2- They use their oaths (ayman) as a cover and thus bar others from God’s way.What they have been doing is truly evil,

3- because they professed faith and then rejected it.Thus their hearts have been sealed and they do not understand.

4- When you [O Prophet] see them, their outward appearance pleases you.When they speak, you listen to what they say. But they are like propped-up timbers – they think every cry that they hear is against them.They are the enemy, so beware (hadhar) of them. May God confound (and destroy) them. How devious they are.

5- They turn their heads away in disdain when they are told, “Come, so that the Messenger of God may ask forgiveness for you,” and thenarrogantly walk away [from you].

6- It makes no difference whether you ask forgiveness for them or not, for He will never forgive them. Surely, God does not guide such treacherous people.

7- They are the ones who say, “Give nothing to those who follow God’s Messenger until they abandon him,” when to God belong the treasures of the heavens and earth; but the hypocrites do not understand this (la yafqahun).

8- They say, “Once we return to Madinah, the powerful will drive out (la-yukhrijanna) the weak.” These people do not know (la ya‘lamun) that [all] power belongs to God, His Messenger, and the believers.

9- O believers, do not let your wealth and children distract (lahw) you from the remembrance of God, forthose who do so are the losers.

10- Give out of what We have provided for you before death comes to one of you and you say, “O my Lord, if You would only give me reprieve for a little while, I would give in charity and become one of the righteous.”

11- But God does not reprieve a soul when its turn comes. AndHe is fully aware of what you do.

Who is a hypocrite, and why does the Qur’an place such importance on hypocrisy? This chapter andal-Jumu‘ah(The Congregation, chapter 62) are usually recited during the Friday congregational prayers. Jumu‘ah means gathering togetherto establish this specific prayer, which is both a political and a ritual act.The five daily prayers, on the other hand, are only meant to connect us with the Creator.But every Friday, we are to meet with each otherto discussour common issues as regards the community and the Islamic nation. As such, we both pray andanalyze.

Almost half of al-Jumu‘ah is about the Jews: “The example of those who were entrusted with the Torah …” (62:5) and“Say [O Prophet], ‘You who follow the Jewish faith …’” (62:6).Muslims are to be reminded ofthese historical anecdotes about the Jews’ experiences every week so that they will reflect upon them.

In the Prophet’s day, the Jewish tribes mostly lived around Yathrib, which would later be renamed Madinah,and were responsible, through their various conspiracies, for presenting the emerging Muslim community with the majority of its problems.For example, they provoked other tribes and, given their greater advancement in terms of science, knowledge, wealth, and religious background than the peninsula’s other inhabitants, often managed to fomenttrouble. Thus, the Muslims had to be alertedtothis state of affairs and be on their guard.

Despite this external threat, thehypocrites werea fargreaterand more dangerousthreat, because they donned a mask of piety and portrayed themselves as the community’s friends, only to stab it in the back.Such people are always with us, regardless of time or society. This is whythe Friday prayer’sfirst unit (rak‘ah) is dedicated to external threats (chapter Munāfiqūn) and the second part to the internal threats (chapter Jumu‘ah)posed by them. Muslims are advised to fully understand both threats.

These two chapters, whichwarn against worldliness, are sequential and were revealed in that order. In al-Jumu‘ah, the Qur’an speaks of the Jews’ hankering after the world and their fear of death.Toward the end, it criticizesthose Muslims who abandon the Prophet during theFriday prayer service the instant they hear the music of an approaching trade caravan, which was the usual method of announcing a caravan’s arrival.

This chapter addresses exactly the same issue: that the believers not allow their property or spouse or children to distract them from remembering God. As such, both chapters are warning them not to become worldly and thereby forget God. Al-Jumu‘ah concludes by mentioning that “God is the best of providers,” and a verse in the middle of al-Munāfiqūn reminds ustogive charity (infāq) from what God has bestowed uponus.

Both chapters were revealed during the Muslims’ third year in Madinah, by which time the Prophet had established a model society (utopia) in which Muslims received their religious education and training via revelation. That is why they had to remember God and fulfill their duties as members of the Islamic society.

Hypocrisy (nifāq)is an important matter thatrequires further clarification. Derived from the root N-F-Q, which means “mouse hole,” nifāqrefers to the underground tunnels and holes created by mice. Each one has two exits: one visible (for normal conditions) and onehidden (for danger). Hypocrites have a similar strategy – two faces, one to get them out of trouble and the other one to reveal who they truly are to their fellows.

Infāq¸to fillholes and gaps,is from the same root and can be applied to “filling” up income gaps betweensocial classes. This is similar to removing soil from elevated regions to fill valleys to create a plane and level field. All societies contain wealthy and poorpeople, and the former should share their wealth with the latterto level the playing field byharmonizingthe classes’ income levels.

The Qur’an speaks harshly of the hypocrites: “Surely, the hypocrites will be in the lowest depths of the fire” (4:145), forthey are worse than the unbelievers and polytheists:Theybehaveoutwardlyas members of the Islamic society byengaging in the official Islamic rites (e.g., praying and fasting).One can recognize a true enemy by his or her clear and stated position, whereas a hypocrite acts as one’s friend in order to deliberately deceive the person.

The Qur’an proclaims: “Give glad tidings to the hypocrites that a painful punishmentis waiting for them” (4:138). Note that the beginning of chapter 2 (The Cow; al-Baqarah), which has an anthropological aspect, states:“This is the Book in which there is no doubt, a guidance for the God-conscious and God-aware” (2:2). It then dedicates four verses to theGod-conscious and two verses to the unbelievers. However,it dedicates thirteen verses to the hypocritesso that the believers can identify them through their main traits and understand the complexity of hypocrisy.For example: “Some people say, ‘We believe in God and the Last Day,’ when really they do not believe”(2:8). The following verses analyze their behavior and show that they have no faith,only the desire to serve their own interests – a desire that by default requires them to be duplicitous.

Hypocrisy also encompasses one’s actions. For example,people may truly believe in God and the Prophet and bebona fide Muslims, and yet their deeds do not correspond to their beliefs. They make lofty statements and assertions, but do not act accordingly. Therefore, people are hypocritical to the extent that their behavior and lifestyle do not match their words.

The Qur’an uses “hypocrites” thirty-eight times to indicateitssignificance and its presence whenever Muslims achieveany kind of sociopolitical victory. Hypocrites did not exist in Makkah, for all known Muslims who had no powerful person or clan to protect them were tortured and persecuted.Thus,there was no reason for anyone to become a fake Muslim.But this all changed when the Prophetestablished his government in Madinah, where strife and struggles over power and authority gradually assumed the form ofwho was more faithful and religious. Thus, these verses are not addressing an ancientor outdatedissue, but one that is eternal and prevalent.

During the Prophet’s lifetime, the hypocrites were those who had been his enemies from day one.When all of the peninsula’s people became Muslim and destroyed their idols, these formerly powerful individuals along with their allieslost their sociopolitical status. Of course, they were eager to regain their former status. And given that the new criterion for achieving it was one’s adherence to Islam, they did their best to fake it and fool everyone via displays of excessive public piety.Some of the Prophet’s most vehement archenemies ultimatelyachieved enough real powerto establish the Umayyad dynasty.Now considered the “Successors to the Prophet of God,” they built mosques with towering minarets and were powerful enough to do as they pleased. Their successors,the Abbasids, were no different. In principle, any opportunist who wishes to gain power in a society will always say whatever will please the masses.

“There is [a kind of] man whose views on the life of this world may please you [O Prophet].He even calls on God to witness what is in his heart, yet he is [your] most bitter of opponents. When he leaves, he sets out to spread corruption in the land, destroying crops and livestock. God does not like corruption” (2:204-05).This could take the form of infecting people’s character through widespread addictions, hopelessness, and other social ills –all in the name of religion. Such individuals ride the waves of people’s emotions to achieve their own objectives.

As social relations become more complex, the forms of conspiracy and hypocrisy become more complex, widespread,and effective, as well as stronger and harder to understand.The Qur’an stresses thisreality because it is a human ill that will always afflict humanity. In modern times,the invasion and subsequent occupation of Iraq resulted in grossviolations of all Iraqis’ rights – and yet it was done in the name of human rights and democracy. Is this anything but hypocritical? The invaders, who were seeking control over global oil markets and secure arms deals, used the guise of realizing lofty human values and objectives to conceal their true goals. The main strategiesused by such people todayare hypocrisy,conspiracy, and subterfuge. Claims of peaceful programs and policies to promotehumanwelfare, freedom, as well asdemocracy for everyonemask the reality of the extensive conspiring and planning that goes into maintaining the current levelsof power and control in order to expand that influence even further.

In all sociopolitical crises and upheavals, those who lust after power tend to speak with more passion and deliver fiery speeches as a ploy to gain the advantage. Unfortunately, this is usually effective, and people gravitate toward them.

Another form of hypocrisy is practical in nature. Such peoplehave no ill intent, but the gap between their faith and deeds cause their self-asserted belief and actions to contradict each other.Some of the Prophet’s own narratives are very vivid in this regard.For example, he proclaimed: “I am not concerned aboutmy community’s believers and unbelievers,” because each group has made its position clear and the latter onehadno say in formulating an Islamic society.“But,” he continued,“I am concerned about the smooth-tongued hypocrite. He says what appeals to you, but his actions are detestable.”The Prophet also said that a hypocrite has three specific traits, even if he prays and fasts and is considered to be Muslim:he betraysthe people’s trust, lies, and breakshis promise.

The Prophet is also reported to have said that those whodisplay more humility than what is actually in their heart are also guilty of hypocrisy. Thus, if a manintends to show off his religiosity by growing a beard,acquiringa visible “prayer mark” on his forehead to indicate his incessant prostrations to God,ormurmursconstant prayers while feeling no such devotion in his heart, he is a hypocrite. One who excels others in public religiosityshould also excel others in good deeds. These generalities and the importance of hypocrisy serve as prelude to this chapter.

[63:1]When the hypocrites come to you [O Prophet], they say, “We bear witness that you are certainly the Messenger of God.” God knows that you truly are His Messenger and bears witness that the hypocrites are indeed liars.

The particles inna and la (“certainly”) preceding the word “Messenger” indicate that something is being emphasized. In this case,theyconvey that the hypocrites are testifying thatthere is no doubt that Muhammad isGod’sMessenger. Clearly their assertion of their own faith is a lie, for such people only pretend to love the truth while they engage in widespread sloganeering and, more than anyone else,proclaiming that they are doing their best to uphold truth and justice.

[63:2]They use their oaths(aymān) as a cover and thus bar others from God’s way.What they have been doing is truly evil,

Aymān are thereligious claims and false oaths they take to shield themselves from sincereMuslims so that they can achieve their hidden objectives. This wordis from the same root as yamīn,which means oath and bond. Putting on their mask of faith, they wait for an opportunity to harm the faithful and to block people from God’s path.Their hypocrisy is ongoing.

[63:3]because they professed faith and then rejected it.Thus their hearts have been sealed and they do not understand.

Such people gradually become disbelievers, and so hypocrisy and disbelief have become their very nature. As human nature is that which is permanent, andtraits and characteristics are lasting and stable, they have become hardwired in all hypocrites. Their hearts and minds have been sealed and made unalterable, similar to dogmatic individuals who refuse to change their mind despite the presentation of facts or evidence that contradict their firmly held beliefs. Such people neither reflect nor engage in rational thought.

[63:4]When you [O Prophet] see them, their outward appearance pleases you.When they speak, you listen to what they say. But they are like propped-up timbers – they think every cry that they hear is against them.They are the enemy, so beware(hadhar) of them. May God confound (and destroy) them. How devious they are (ya’fakūn).

When onelooks at them, their appearance, body language, and apparel areastonishing. One wonders how, giventheir decorum, speech, and appearance,they could possibly be hypocrites. They seem so dignified and outstanding, embodiments of their society’s highest standards and values.They are orators who have interesting things to say, great speakers on issues that attract and please people. But whereas a true missionary only speaks the word of God, whether it pleases the people or not,a hypocrite says whatever is in vogue and changes his rhetoric to meet the changing circumstances.

Such people can be compared to dry sticks placed against a wall. If they are attached to a tree, they have life. If they arecut off and planted in the ground shortly thereafter, they spring to life as a new tree. But once they have dried up and lost their vitality, they are no longer alive.In the same way, hypocrites have lost their soul and that which gives people vitality and life. Then just like those dead sticks, they cannot longer stand on their own legs.

They view any protest as an affront to themselves, any shout as harmful, and any opposition as a threat. Taking such things personally, they always feel that they are the target. The old adage of “the betrayer is afraid,” holds true here because they think someone may have seen who they really are. If they have nothing to hide, then why are they always so afraid? They are the true enemies of religion and society, and the verse is cautioning believers to be wary of them. Hadhar(“shield”) means that Muslims mustalways be on guard so that they can neitherbe foolednor harmedby hypocrites.

Importantly, the Qur’an never says the hypocrites should be killed, even though theyare Islam’s strongest and most dangerous enemies. TheProphet never ordered the execution of a single hypocrite.Obviously, Muslims should defend themselves if the hypocrites launch an armed attack; however, they are forbidden to launch an offensive war against the hypocrites. Some Muslims tried repeatedly to persuade the Prophet to execute their leader Abdullah b. Ubayy, but he always refused to do so.Not even this man’s son, who eventually converted and made the same request, could change the Prophet’s mind. Ultimately, Abdullah’s hypocrisy was exposedand he lost his followers. The Prophet then told these men that if he had done as they had wished,everyone would have said that the Prophetexecutes his own Muslim allies. Instead, Abdullah’sown followers abandoned himonce theybecame aware of his true character. TheProphet always tolerated hypocrites because, at least in appearance, they were Muslims.

“May God confound (and destroy) them.” How are they so deluded? The extent of their perversion is surprising. One may askwhy God says: “Death to the hypocrites” orwhy does He not take their lives instead of wishing for their death? The answer is that although He is Omnipotent, has power over life and death,andcould cause the universe to fall apart by withholding His mercy for just a moment, the Qur’an speaks to us in our own language. In such situations people may say: “May God kill him! He is such a hypocrite.” Of course killing also means to neutralize. So if you look at this word’s root, it could be translated as: “May God dumbfound them”or “May God neutralize their conspiracy.” This shows that hypocritesare distanced from God’s compassion and mercy. Yu’fakūn is from the root A-F-K, which means backwards or inverted. Here, the Qur’an is drawing attention to the fact that these actsare contrary to the truth and thus pervert it.

[63:5]They turn their heads away in disdain when they are told, “Come, so that the Messenger of God may ask forgiveness for you,” and thenarrogantly walk away [from you].

These are the very people who hold themselves above the Prophet and the believers. However, now that things are going against them, they are seeking to maintain their sociopolitical authority byending their overt animosity and adopting an outward veneer of alliance.But they arestill not willing to ask the Prophet to pray for them and ask God to forgive and purify them.

[63:6]It makes no difference whether you ask forgiveness for them or not, for He will never forgive them. Surely, God does not guide such treacherous people.

Something similar to this appears in 9:80 (Repentance;at-Tawbah), which says that God will not forgive the hypocriteseven if you pray seventy times for their forgiveness. The phrase “seventytimes” indicates multiplicity to denote thatall of your prayers for them will count for nothing until they are prepared to be cleansed of their sins, abandon their haughtiness, and begin moving toward purity.If the hypocriteshave truly reached that stage,they can no longer be called hypocrites. And so, God will accept their repentance or theProphet’s prayers on their behalf,forgive their wrongs, and erase their sins. However, the people who are being discussed herehave not yet reached that stage, for they still consider themselves immune to hypocrisy. And so this verse informs the Prophet that praying for them or not is a waste of his time.Those who want to be purified must desire this in their heart, for having someone else wish it for them as long as they themselves do not want it has no effect.

If someone is not ready to seek purification, can he ask the Prophet to intercede (tawassul) on his behalf, or does it have to come from the bottom of his heart and deep within his soul? Furthermore, as such personalintercessionwas no longer an option after the Prophet’s death, how can someone ask him to petition Godon his or her behalf?

From the seventh verse onward, a story is narrated that needs to be contextualized by keeping in mind its occasion of revelation.When the Muslims migrated to Madinah, they abandoned their homes, property, and personal possessions in order to preserve their lives and sustain their faith. Some men even had to temporarily leave their wives and children behind. Some of Madinah’s Muslims voluntarily and enthusiastically took some of the migrants into their own homes, sharingwhatever they had with them. TheProphetalso established a bond of brotherhood among them. The people who took them in are called the Ansār – those who supported and helped the Makkan Muslims. The Qur’an speaks very highly of them: “Those who were already firmly established in their homes [in Madinah] and firmly rooted in faith, show love for those who migrated to them for refuge and harbor no desire in their hearts for what has been given to them. They give them preference over themselves, even if they too are poor.Those who are saved from their own souls’ greed are truly successful”(59:9).

But there were also hypocrites among theAnsār, led by Abdullah b. Ubayy, who had previously managed Madinah.When itspeople became Muslim, he naturally lost his authority and office and became just another ordinary citizen. Obviously, this was a very bitter pill for him to swallow. One day when the Muslims were coming back from a battle against theBanū Mustaliq, an argument flared up between aMakkan and an Ansārī. In the midst of their back and forth, Abdullah b. Ubayy, who resented the migrants and harbored rage toward them, sarcastically said to the Makkan: “This is what happens when you feed your dog. It becomes vicious and bites your own leg!”In other words, “We have been excessively kind to you, and now you haveforgotten your place and dare to argue with us!When you re-enter Madinah, its people will throw you deplorable immigrants out!” He continued toincite the Ansār,saying that it was their own fault that they had allowed these people into their city and helped them, and that doing so had made them rude.

When this news reached the Prophet, he became very upset. Seeking to prevent an intra-Muslim fight and to ensure unity, he ordered the army to continue marching toward Madinah without stopping at nighttime. The army did so. Throughout this whole time, Abdullah worried that the Prophet might order his execution once they reached Madinah. The Prophet had ordered the all-night march to wear out the soldiers so that they would fall asleep from exhaustionafter setting up camp in the morning.This, he hoped, would causetheir anger to subside and make themforget the incident.His plan worked, and by the time the army woke up and completed the several hours-long march to their homes, the entire incident had been forgotten. Several verses were revealed regarding this incident.

[63:7]They are the ones who say, “Give nothing to those who follow God’s Messenger until they abandon him.” when to God belong the treasures of the heavens and earth; but the hypocrites do not understand this(lā yafqahūn).

In other words, ignore them so that they will go back to their tribes and leave us alone. The verse addresses this group, saying that these are the people who do not care about Islam and brotherhood in faith, but only about protecting their assets and property. If you think that the small amount of aid you have provided is a big deal, know that God has control over all of the universe’s bounties and helps whomever He wills withit. But this is only to test your faith.Otherwise, God would provide both His bounty and help to all of the Prophet’s friends. The hypocrites do not realize that whatever happens during life is a test.

[63:8]They say, “Once we return to Madinah, the powerful will drive out(la-yukhrijanna) the weak.” These people do not know (lā ya‘lamūn)that [all] power belongs to God, His Messenger, and the believers.

The letter “l” (ل) in the phrase la-yukhrijannais meant to stress that we (the Ansār), who are more honorable and of high esteem, will surely drive outyouwretched immigrants.The previous verse said that the hypocrites do not understand (lā yafqahūn). Tafaqquh means deep thought and reflection, as well as the ability to analyze things and move from the apparent to the hidden. This verse uses lāya‘lamūn, which means they neither understand nor have the knowledge to comprehend that all dignity and glory rests with God. They think that they are wealthy and glorious because they own a few palm trees and a mud house, not knowing that only God is Glorious and Great. What makes humans great is their striving and struggle in the path of God; what gives them glory is the help they give to the Prophet and the believers.

[63:9]O believers, do not let your wealth and children distract(lahw) you from the remembrance of God, forthose who do so are the losers.

The next two verses address the believers and explainwhycertain people become hypocrites. Lahw means to become busy with something and thusbecome forgetful or unmindful of something else. It is not always things like gambling, drinking and fraternizing with wrongdoers that prevents a person from remembering God, but good and healthy activities, as well asone’s daily business and duties,can lead to the same result. For example,people who spend all their time reading books or working in a laboratory or a library may forget God. Even though the Qur’an has glorified research and the pursuit of knowledge, such noble undertakingsmay consume people to such an extent that they disregardGod and His admonitions concerning one’s spouse, children, neighbors, society, and dozens of other duties and responsibilities.People cannot just live for themselves, for they are all connected to the abovementioned people and groups, and,most significantly, theirCreator. On numerous occasions, the Qur’an encouragespeople to pursueGod’s bounty; however, exceeding the limits may cause them to forget God. The same is true of excessively tending to one’sfamily members, career, and the drive to excel in one’s work. We must never forget that we were not created to spend our entire life working, whether this work is scientific research,commerce, or something else.

Therefore, this verse reminds people that property and children, which are some of our most important attachments, should not imprison us. Note, however, that it is not asking us to disregard everything and devote ourselves entirely to God, but rather telling us not to become enslaved by these attractions. It is said that one of the Prophet’s friendswas not seen for a long period of time. When the Prophet asked about him and expressed concern for his health, someone told him that his friend was working hard to provide for his familythus hehad no time to visit his brothers. The Prophetsummonedhim and asked whether his wife and children were believers.“If they are,”he continued, “God is more compassionate toward them than you are. God has not commanded you to devote your entire life and energy to them. If you are concerned for them, surely God is more concerned than you are. Like yourself, they are subjects of God. He loves all of His servants and watches over them.”

One must realize that not remembering God is more than simply abandoning the obligatory prayers and glorifications; rather, it is forgetting one’s duties and obligations to Him, neglecting the fact that the universe has a Creator and that humans hold responsibilities toward Him. The verse mentions property and children because they are this world’s most alluring gifts.Some people turn their spouse and/or their children into idolsdevotingall of their thoughts and efforts to them. They prevent their children from going to war to defend the country out of fear of losing them. This is only one example of forgetting God, for He is the priority, as is striving inHis cause. If someone loses a child in His cause, they should not think that they have suffered harm, for what really harms us is our neglect of Him.Such peopleprevent themselves fromattaining greater values and higher objectives, and thus are the reallosers in this world.

[63:10]Give out of what We have provided for you before death comes to one of you and you say, “O my Lord, if You would only give me reprieve for a little while, I would give in charity and become one of the righteous.”

Someone who suddenly faces the prospect of death – maybe he has a heart attack and feels that death is imminent – suddenly remembers the life that has passed him by and asks God to delay his death so that he might have a chance to make amends. But he has run out of time.

[63:11]But God does not reprieve a soul when its turn comes. AndHe is fully aware of what you do.

In the divine book, everyone’s life has been measured and thus cannot be increased or decreased. God is aware of the minutest details of everyone’s actions. The last chapter ended with the verse “God is the best provider,” and this chapter ends by commanding that we spend out of what Hehas given us.

As long as we are healthy and at ease, breathing easily without feeling the pressure and pain of death, are young and energetic and able, we should strive for a better lot in the Hereafter instead of squandering our opportunities. This is a warning for all of us. As we cannot know how God has measured our lifespan, the exact date of our death is unknown.Given that we may die at any time and at any age, we should always be preparingourselves for our eternal life.

Translator: Hooman Movasagh
Editor: Hamid Mavani