Section 9: Allah’s Curse for the Hypocrites
الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُم مِن بَعْضٍ يَأْمُرُونَ بِالْمُنْكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُوا اللّهَ فَنَسِيَهُمْ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ
67. “The hypocrite men and the hypocrite women are as one another; they enjoin evil and forbid good, and they keep their hands shut. They have forsaken Allah, so He has forsaken them, (too). The hypocrites are indeed the transgressors.”
In this verse, the Qur’ān points to a general matter. It implies that the spirit of hypocrisy may appear in different shapes, and the form of ostentation in particular. The spirit of hypocrisy may be different in a man and in a woman, but the variety of the features of hypocrisy among hypocrites should not deceive us.
Therefore, the verse says:
After mentioning that meaning, the verse refers to five epithets out of the hypocrite’s qualities as follows:
The first and the second epithets of the hypocrites are that they usually encourage people to evil and restrain them from good.
That is, contrast to the program of the true believers who ceaselessly, through enjoining good and forbidding evil, try to improve the society and to purify it from pollution and corruption, the hypocrites always try to expand corruption everywhere and to dismiss goodness from the society. The verse says:
Their third epithet is that they neither spend in the way of Allah, nor do they help the deprive, nor do they financially assist their relatives and those who are familiar with them. The verse says:
The fourth quality of the hypocrites is that all their deeds, statements, and behaviours denote that they have forgotten the Lord, and also the situation of their lives indicates that the Lord has deprived them from some of His bounties, successes, and merits, too. The signs of these two abandonments are vividly reflected in their lives. The verse continues saying:
The fifth quality of theirs is that they are impious and they live outside the circle of the obedience of Allah, i.e. not only they are mischievous, but also they are disobedient. The verse concludes as follows:
Whatever was said in this verse about the qualifications of the hypocrites is seen in such people in any age.
وَعَدَ اللّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا هِيَ حَسْبُهُمْ وَلَعَنَهُمُ اللّهُ وَلَهُمْ عَذَابٌ مُقِيمٌ
68. “Allah has promised the hypocrite men and the hypocrite women and the infidels, the Fire of Hell, to abide in it forever. That is enough for them, Allah has cursed them, and for them is a lasting chastisement.”
The promise of Hell, stated in the abovementioned holy verse, is decreed at first for the hypocrites and secondly for the disbelievers.
Whatever more apparently fitting the hypocrites settle themselves in the row of the believers in this world, it is of no vail and they will be in the row of disbelievers in Hereafter.
The verse says:
And since Hell is the collection of any pain, affliction and tribution, then it is enough for the hypocrites and infidels both. The verse continues saying:
كَالَّذِينَ مِن قَبْلِكُمْ كَانُوا أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَالاً وَأَوْلاَداً فَاسْتَمْتَعُوا بِخَلاقِهِمْ فَاسْتَمْتَعْتُمْ بِخَلاَقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِن قَبْلِكُم بِخَلاَقِهِمْ وَخُضْتُمْ كَالَّذِي خَاضُوا اُوْلَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالاَخِرَةِ وَاُوْلَئِكَ هُمُ الْخَاسِرُونَ
69. “(O’ hypocrites! You are) like those who were before you, they were stronger than you I power and more abundant in wealth and children; so they enjoyed their portion; thus do you enjoy your portion as those before you did enjoy their portion; and you indulge in vain discourses as they indulged. These are those whose works are null in this world and the Hereafter, and those are the losers.”
In order to awaken this group of the hypocrites, the abovementioned holy verse puts the mirror of the history before them and, comparing them with the former stubborn hypocrites, it teaches them the most instructive lessons.
It implies that they are like the former hypocrites and they follow the same path, the same program, and the same evil fate of theirs. The verse says:
Those very hypocrites of old were stronger and more abundant both from the point of strength and from the point of properties and children than these ones. The verse says:
They enjoyed their share of the bounties of this world in the way of lusts, pollutions, sins, mischief, and corruption. These hypocrites of this community also enjoyed their own share in the same way that the former hypocrites had enjoyed.
Then, the Qur’ān adds in the verse:
For an admonition and a warning to the group of hypocrites contemporary with the Prophet (S) and all the hypocrites of the world, the Qur’ān, through two phrases, remarks the end of the former hypocrites.
The first phrase is recited:
And the second phrase says:
Such hypocrites may enjoy some temporary and limited benefits from their hypocritical deeds in this life, but if the circumstance be observed carefully, it can be made manifest that, they enjoy of real benefits neither in this world nor in the next world.
أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَاهِيمَ وَأَصْحَابِ مَدْيَنَ وَالْمُؤْتَفِكَاتِ أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ وَلَكِن كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ
70. “Has not the news of those before them came to them, of the people of Noah and ‘Ād and Thamūd, and the people of Abraham and the dwellers of Madyan and the subverted cities? Their Messengers came to them with clear arguments, so it was not Allah to do injustice unto them, but they unto themselves used to be unjust.”
In this holy verse, the Qur’ān addresses the Prophet (S) and, as a positive interrogation with a negative sense, says:
These are some shaking events the study and searching of which moves any person with the least feeling in his heart.
Yet, Allah did not deprive them from His grace, which was His guidance and, as the verse says:
But they did hearken to none of those godly prophets and did not consider worthy their laborious troubles in the way of guiding the servants of Allah. Thus, never did Allah injustice unto them, but they unto themselves did injustice. The verse says:
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَولِيَآءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ اُوْلَئِكَ سَيَرْحَمُهُمْ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ
71. “And the believer men and the believer women, they are guardians to one another; they enjoin good and forbid evil and they perform the prayer and they pay the alms (zakāt), and they obey Allah and His Messenger. It is they on whom Allah will bestow His Mercy. Verily Allah is the Mighty, the Wise.”
The signs of true believers, men and women, have been mentioned in the verse under discussion. These signs are also figured five here:
The verse beings as follows:
After referring to this general principle, the revelation pays to the explanation of the details of the epithets of the believers.
1- At first, it implies that they invite people to good. The verse continues saying:
2- They also restrain people from vices, wickednesses, and unlawful things:
3- Contrast to the hypocrites, who usually forget Allah, the believers always establish prayer; keep the remembrance of Allah, and, consequently, by this remembrance and the Name of Allah, they cause their hearts to be light and their minds to be aware. The holy verse says:
4- Again, contrast to the hypocrites who are some niggardly persons, the believers pay a part of their wealth as the alms (zakāt) in the way of Allah and for Allah and for supporting the servants of Allah (s.w.t.), in order to improve their society. The verse says:
5- The hypocrites are mischievous, and disobedient, and they behave outside of the circle of the commandment of Allah; but believers obey the command of Allah and His Messenger. The verse says:
At the end of this verse, the Qur’ān points to the first privilege of the believers from the point of their fate and their reward. It says:
No doubt the promise of mercy to the believers is from the side of Allah. This promise is conclusive and assured from any point of view, because:
Neither does He promise without any cause, nor does He fail its fulfilment when He promises.
وَعَدَ اللّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الاَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِنَ اللّهِ أَكْبَرُ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
72. “Allah has promised the believer men and the believer women gardens beneath which rivers flow wherein shall they abide forever, and goodly dwellings in garden of perpetual abode, yet Allah’s good pleasure is greater (than all these); that is the great success.”
In this holy verse, the very believers whose epithets were pointed out before, are promised some excellent things, the most important of which is the bounty of His good pleasure. What state can be greater than the good pleasure of Allah for a believer? The verse says:
The garden which Allah will bestow on the believers has been qualified differently in the Qur’ān. They are such as: /jannāt-i-‘adnin/ (gardens of perpetual abode), /jannat-ul-ma’wā/ (the garden, the abode), and /jannat-ul-xuld/ (garden of eternity).
The purpose of the first qualification, mentioned here, is the statement of eternity of Paradise. It has been said that this garden is located in the middle of Paradise, or it is the best place of Paradise. A tradition narrated from the Prophet (S) denotes that, it is the situation of the place of prophets, veracious believers, and martyrs.
Of course, entering into Paradise and enjoying its bounties can be a good goal for the believers, but greater than that is gaining the good pleasure of Allah. This is the main goal of any believer who has settled the love of Allah in his heart, and has considerably climbed towards the climax of the cognition of Allah (s.w.t.).