CHAPTER 63: AL-MUNAFIQUN (THE HYPOCRITES)

It was revealed in the Medina period. It consists of 11 verses. The surah takes its name from its subject matter, which speaks of the hypocrites, and from the same word mentioned in its first verse. (H. T. FEYIZLI, 1/553)

In the name of Allah, the Most Gracious, the Most Merciful.

63/1-4 HYPOCRITES ARE LIKE TIMBERS LEANING AGAINST A WALL

Translation

1- When the hypocrites (those who are not sincere in their faith and are enemies to you and Islam in their hearts) come to you, they say, "We testify that you are indeed the Messenger of Allah." And Allah knows that you are indeed His Messenger, and Allah testifies that the hypocrites are surely liars.

2- They have taken their oaths as a cover (for their lives and property), so they averted [people] from the way of Allah (with various plans). Indeed, was it evil what they were doing (hypocritically).

3- That is because they believed (with their tongues) and then disbelieved (with their hearts). So their hearts were sealed over, and they do not understand (the truth).

4- And when you see them, their bodies (forms and attire) please you, and if they speak (worldly words), you listen to their speech (being deceived by gilded promises). [But] they are as if they were pieces of wood propped up (clothed and leaning). They think every (Islamic gathering or) shout is against them (due to their fear). They are the enemy, so beware of them. May Allah destroy them; how are they deluded (and turned away from the truth)?

Commentary

(1) ‘(O Messenger!) When the hypocrites come to you,’ The address here is to the Messenger of Allah. That is: O Muhammad! When those hypocrites come and are present in your assembly, they speak. As explained at the beginning of Surah al-Baqarah, a hypocrite is a two-faced person who is a Muslim on the outside but a disbeliever on the inside, unable to decide on anything and showing changes according to the situation. Every hypocrite is a pretender, but not every pretender is a hypocrite. (ELMALILI, 8/66)

‘They say, 'We testify that you are indeed the Messenger of Allah.' And Allah knows that you are indeed His Messenger, and Allah testifies that the hypocrites are surely liars.’ Their testimony to that truth is not sincere. Even if they claim to believe when they are not believers, they do not believe in the truth and regard the truth as a lie. Then they tell a lie about that thing they consider a lie, saying "we testify," and they swear against their consciences while knowing they are lying. (ELMALILI, 8/67)

(2) The reason for their lying and telling lies is explained as follows: ‘They took their oaths as a cover, a shield.’ That is, by testifying and swearing, they appeared to be believers from the outside and wanted to protect their property and lives in this world by making it a shield for themselves. ‘In this way, they turned away from the path of Allah,’ they avoided it, sidestepped it, or secretly confused some weak people and prevented them from the true religion and from following the Prophet. (ELMALILI, 8/68)

‘They obstructed the way of Allah.’ What is meant by the way of Allah is the religion of Islam. Hypocrites were saying to the polytheists and Jews who wanted to believe, "We have not actually believed; if Muhammad were a prophet, we would know and believe," thus preventing them from believing. They were trying to prevent some Muslims who had believed but whose faith had not yet been reinforced from implementing the rulings of the Quran and participating in jihad. (I. KARAGOZ, 8/47)

‘Indeed, what they were doing was evil,’ that is, making their oaths a shield and turning away from or attempting to prevent the path of Allah with lies, fraud, dishonesty, and hypocrisy is such a bad deed and a wicked immorality. (ELMALILI, 8/68)

‘That evil deed they did,’ that false testimony and swearing, their entering into the form of a Muslim and committing immorality with lying and hypocrisy, ‘is in this manner that’ these people ‘came to faith,’ entered the form of a believer by outward confession and testimony, ‘then they went to disbelief.’ By not following the requirements of faith and moral integrity and hiding disbelief in their hearts, they engaged in disbelieving acts. ‘Thereupon, that bad character, which is the habit of disbelief, was engraved in their hearts, and they became unable to understand.’ They no longer have the capacity for understanding to distinguish good from evil, truth from falsehood, to understand the loftiness of the True Religion and its morality, and to perceive and know deeply what they are doing and where they are going; incapacity and lack of understanding have become their settled character. (ELMALILI, 8/68)

(3) ‘That is because they believed (with their tongues) and then disbelieved (with their hearts). So their hearts were sealed over.’ This verse is one of many verses Allah revealed regarding the sealing of hearts. They did not become hypocrites out of necessity. In reality, although they said they were believers, they insisted on the path of disbelief, and therefore they are among those whose hearts Allah has sealed. Because they chose hypocrisy for themselves, and Allah granted them this moral vileness. (MAWDUDI, 6/295)

‘And they do not understand (the truth).’ Ibn Kesir says: "That is, guidance does not reach their hearts, no good penetrates their hearts; therefore, their hearts do not understand and cannot find the right path." (S. HAWWA, 15/121)

(4) ‘And when you see them, their bodies please you.’ The address is either to the Messenger of Allah or directed at everyone who is addressed. ‘If they speak, you listen to their speech.’ That is, they were people with beautiful forms, speaking eloquently and fluently. Anyone listening to their words would pay attention and listen because of their eloquence. However, they were extremely weak, hollow, impatient, cowardly, and anxious. (From Ibn Kesir; S. HAWWA, 15/123)

‘As if they were propped up timbers.’ They sit firmly, their outsides and statures being neat, like wooden timbers leaning where they sit. However, their insides are like empty dry boards and poles, deprived of knowledge and consciousness, away from the capacity for training and development, and far from soundness and durability. They are so soulless that the words that should be benefited from do not enter their ears; they do not benefit from them. (ELMALILI, 8/69)

‘They think every shout is against them.’ (...) At every moment, they carried the fear in their hearts that their hypocrisy and the falsehood of their claim to faith would be understood. Therefore, at every moment, they were afraid that these secrets would be revealed or that one day the patience of the Muslims would overflow because of this behavior and they would be held accountable. For this reason, even if there was a small noise in the city, they were startled, wondering if it announced the arrival of the time of accounting. (MAWDUDI, 6/297)

‘They are the [true] enemy.’ Nesafi says: "That is, their enmity is complete, it is at the furthest point. Because the person who is the enemy to the most advanced degree among enemies is the one who hides the most poisonous grudges against you in his heart, yet smiles at your face and covers his enmity without showing it." (S. HAWWA, 15/124)

‘So beware of them.’ That is, beware of trusting their word and turning toward their speech. Or beware of their leaning toward your enemies and their disgracing your companions. Because they spread your secret to the disbelievers. (I. H. BURSEVI, 21/382)

‘They are enemies to you.’ Since hypocrites do not believe, they do not love the believers; they show enmity when they find the opportunity. In this regard, one must not be deceived by the ornate and attractive words of the hypocrites or their actions that appear to be those of a believer. (I. KARAGOZ, 8/49)

‘May Allah destroy (curse) them.’ This is an imprecation against the hypocrites. The Almighty's cursing them is to want them to be disgraced and humiliated, and to die in contempt, vileness, and disgrace. Indeed, Ibn Abbas (ra) interpreted this sentence as "May Allah curse them." (I. H. BURSEVI, 21/382)

‘How are they deluded (turned away)?’ Here, it is clearly stated who turned them from faith to hypocrisy. From this statement, it is understood that there are many things that lead them astray. For example, the devil, a bad friend, whims and desires, spouse, lover, children, tribe, envy of another, hatred, arrogance, pride, etc.—each of these (or all of them) can lead a person astray. (MAWDUDI, 6/297)

Since a typology and a description of character disorder are in question in these verses, it would not be accurate to say that these are descriptions limited to specific individuals. Undoubtedly, known concrete events facilitate the understanding of the verses; however, the dominance of an abstract style of narration in the expressions conveys the message that believers may encounter similar types at all times and in all places and must be very careful against them. (QUR’AN WAY, 5/363)

63/5-8 ALLAH WILL CERTAINLY NOT FORGIVE THE HYPOCRITES

Translation

5- (O My Prophet!) And when it is said to them, "Come, the Messenger of Allah (apologize to him so that he) may ask forgiveness for you," they turn their heads aside and you see them evading while they are arrogant (unable to stomach apologizing).

6- (O My Prophet!) It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them. Indeed, Allah does not guide the defiantly disobedient people.

7- They are the ones who say, "Do not spend on those who are with the Messenger of Allah (the poor emigrants) until they disband." And to Allah belong the depositories of the heavens and the earth, but the hypocrites do not understand.

8- They say, "If we return to Medina, the more honored [among us] will surely expel therefrom the meaner and lower [ones] (you)." And to Allah belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know.

Commentary

(5) ‘(O My Prophet!) And when it is said to them, 'Come, the Messenger of Allah (apologize to him so that he) may ask forgiveness for you,' they turn their heads aside and you see them evading while they are arrogant.’ That is, not only do they not personally come and ask for forgiveness from the Prophet (pbuh), but even when invited, they grow arrogant instead of asking for forgiveness, regarding coming to the Prophet and apologizing as a humiliation. This is clear evidence that they are not believers. (MAWDUDI, 6/297)

Hypocrites are arrogant people. The arrogance of the hypocrites was against faith and obedience. Arrogance against the Truth is denial, and arrogance against people is rebellion and a great sin. (I. KARAGOZ, 8/51)

The Expedition of Banu Mustaliq: In the 5th year of the Hijra, while the Prophet was on the Banu Mustaliq expedition with a military force of 700 people (including hypocrites), a fight broke out at the well of Muraysi between Umar's servant Jahjah and Sinan Juhani, a friend of the head of the hypocrites, Abdullah ibn Ubayy, over the order of getting water. Taking advantage of the sides calling the Ansar and Muhajirun for help, Abdullah ibn Ubayy spoke insolently about the Muhajirun and made the heavy oath mentioned in the 8th verse, saying that if aid to the Muhajirun were cut off, they would disperse. Upon the report of the young Zayd ibn Arqam, the Messenger of Allah questioned Ibn Ubayy, but he denied what was said with an oath. Thereupon, the verses above were revealed; although he was called to seek forgiveness and apologize to Prophet Muhammad, he did not do so because of his pride. Not long after, Ibn Ubayy died of illness caused by his grief. Since the Banu Mustaliq did not lean towards peace, the Prophet captured their lands and returned with many captives and spoils. (H. DONDUREN, 2/891)

(6) ‘It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them.’ Before this, the verse ‘Ask forgiveness for them or do not ask forgiveness for them. If you should ask forgiveness for them seventy times—never will Allah forgive them’ (Tawbah 9/80) had been revealed. The Messenger of Allah said, "I will ask for forgiveness more than seventy times." Thereupon, this verse was revealed. (ELMALILI, 8/70)

One can pray to Allah for a person to come to faith. However, according to the 6th verse, forgiveness and mercy are not requested for a disbeliever or a hypocrite who dies without faith, neither while they are alive nor after they die. (9/80, 114; 60/4; I. KARAGOZ, 8/51)

‘Indeed, Allah does not guide the defiantly disobedient (fasiq) people.’ He does not guide the group of transgressors because they broke their word to Allah, severed what Allah commanded to be joined, and caused mischief on earth—which, as we saw in Surah al-Baqarah, are the visible attitudes of transgression. (S. HAWWA, 15/125)

(7) ‘They are the ones who say, 'Do not spend on those who are with the Messenger of Allah (the poor emigrants) until they disband.' And to Allah belong the depositories of the heavens and the earth.’ That is, sustenance is in His hands, He is the one who distributes it, and He gives the sustenance of all His creatures. In that case, will He not give the sustenance of the Muslims? ‘But the hypocrites do not understand.’ They do not know the truths and realities, and therefore they engage in delusions as the devil makes them seem attractive to them. (S. HAWWA, 15/126)

‘They say: 'If we return to Medina, the more honored will surely expel the meaner from there.'‘ This is a statement made by Abdullah b. Ubayy during the return from the Ghazwa of Banu Mustaliq. By "the more honored," they meant themselves, and by "the meaner," they meant the Messenger of Allah (pbuh). Almighty Allah states: ‘And to Allah belongs honor, and to His Messenger, and to the believers.’ Superiority, victory, and power belong to Allah, and to His Messenger whom Allah honored and supported, and to the believers. Honor is exclusive only to these. Likewise, humiliation and belittlement belong to the devil and his close associates consisting of disbelievers and hypocrites. ‘But the hypocrites do not know.’ Therefore, they speak these words. (S. HAWWA, 15/127)

(8) ‘They say: 'If we return to Medina, the more honored will surely expel the meaner from there.'‘ This word was spoken by the head of the hypocrites, Abdullah ibn Ubayy, during the Banu Mustaliq expedition. The people he said he would expel from Medina were Prophet Muhammad and the Muhajirun. Because he was someone who had been decided to be king in Medina before the Hijra. (Kurtubi, ELMALILI) When Umar heard this conversation, he said, "O Messenger of Allah, let me strike the neck of this hypocrite." The Prophet said, "Leave him, otherwise people will say that Muhammad is killing his companions." (From Bukhari; H. DONDUREN, 2/891)

The word ‘izzah’ (honor/might) mentioned in the 8th verse is a noun derived from the root izz, meaning "being powerful and superior, defeating, being respected." Besides these meanings, it expresses a person's being powerful, effective, and respected in physical, psychological, economic, and social status aspects against others, and being in a position that cannot be put under pressure. It is used as the opposite of zillet (humiliation), meaning "weakness" or "baseness." While the word izzet in the Holy Quran expresses a positive meaning for Allah, His Messenger, and the believers, regarding the deniers and hypocrites, it describes the feelings of arrogance, pride, stubbornness, and anger they unconsciously fall into in the face of Islam, the Quran, and the truths, and their continuation of the evils they commit under the influence of these feelings. (cf. Baqarah 2/206; Sad 38/2; QUR’AN WAY, 5/366)

63/9-11 WHEN THE APPOINTED TIME COMES, IT IS NEVER DELAYED

Translation

9- O you who have believed! Let not your properties or your children divert you from the remembrance of Allah (worship and obedience). And whoever does that (becomes heedless of the remembrance of Allah and duties of servitude because of them)—then those are the losers.

10- And spend (for the sake of Allah) from what We have provided you before death comes to one of you and he says, "My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous."

11- But never will Allah delay a soul when its time has come. And Allah is Acquainted with what you do.

Commentary

(9) ‘O you who have believed! Let not your properties,’ meaning managing them, striving to develop and increase them, desiring them to yield and multiply, ‘and your children,’ rejoicing in their existence, your compassion towards them, and striving to meet their needs and requirements, ‘divert you from the remembrance of Allah.’ According to Nesafi's explanation, this means from performing the five daily prayers or from reading the Holy Quran. Let us state here that a portion of the remembrance of Allah is obligatory (fard), like the five daily prayers. A portion is recommended (mandub), such as the regular (rawatib) sunnah prayers performed before and after the fard prayers, along with the remembrances related to them, reading the Holy Quran, and seeking forgiveness (istighfar). There is no doubt that the prohibition primarily concerns being occupied with other things in a way that diverts one from what is obligatory. (S. HAWWA, 15/128)

Hadith: A man addressed the Messenger of Allah (pbuh) saying: "O Messenger of Allah! The commands of Islam have become many for me. Tell me something that I may hold fast to." He replied: "Let your tongue be moist with the remembrance of Allah." (From Muslim, Dhikr 99; O. CELIK 5/141)

According to the Quran, it is only possible through the remembrance of Allah for a believer to keep their spiritual being away from the stains of sin and to make their inner world happy and peaceful. It is for this reason that the Quran, in some of its verses, includes the characteristics of believers who remember Allah, His blessings, His attributes, and His names. (Ali-Imran 3/91; Anfal 8/2; Hajj 22/35) Because remembering Allah and fulfilling the duty of servitude to Him is a means for salvation. (M. DEMIRCI, 3/363)

‘And whoever does that—then those are the losers.’ They are the ones who have suffered great loss, preferred the world over the hereafter, and ultimately remained deprived of the honor of eternity. Wealth and children, the world and life pass away, and nothing remains for them with Allah but humiliation and frustration. (ELMALILI, 8/77)

(10) ‘And spend (for the sake of Allah) from what We have provided you before death (symptoms) comes to one of you and he says, 'My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous!'‘ This command to spend (infaq) encompasses things that are obligatory (fard) or necessary (wajib) to fulfill, such as zakat, fitrana, and obligatory maintenance (nafaqah), followed by recommended (mandub) charities. The word "min" (from) in the verse expresses a part or "some of." The proof of this is that Almighty Allah has not placed upon us the obligation to spend all of our wealth. (S. HAWWA, 15/129, 130)

(11) ‘But never will Allah delay a soul when its time has come,’ therefore, prayer (supplication) is of no benefit at that time. (ELMALILI, 8/79, 80) ‘And Allah is Acquainted with what you do.’ And He will punish or reward you accordingly. If you have done good, He will give the reward of your goodness; if you have done evil, He will give the return for your evil. Therefore, race in goodness and prepare for that which is to come. (I. H. BURSEVI, 21/403)