Verses 1–8
Introduction
This chapter describes the hypocrites. It characterizes them with severe and intense enmity (towards the Muslim faith) and stigmatizes them for that. It instructs the Prophet to guard against them and counsels the believers to guard against hypocritical characteristics and qualities so that they may not fall into its trap, and so that it may not drag them to hellfire. This chapter is of Medinan provenance.
Commentary
إِذا جاءَكَ الْمُنافِقُونَ قالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَ اللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَ اللَّهُ يَشْهَدُ إِنَّ الْمُنافِقِينَ لَكاذِبُونَ ١
(63:1) When the hypocrites come to you, they say: We bear witness that you are most surely Allah’s Messenger, and Allah knows that you are most surely His Messenger, and Allah bears witness that the hypocrites are surely liars.
The word al-munāfiq is an active participle, derived from the verbal noun al-nifāq. In Qur’anic convention it means “to manifest belief and hide disbelief.”
Lying (al-kidhb) is contrary to truthfulness (al-ṣidq). It is the non-conformity of information with external reality. Therefore, it is a description of information akin to the word ‘truthfulness’ (which also serves as a description of information). But it may happen that a piece of information is considered from the perspective of its conformity or lack thereof with external reality but not its conformity or lack thereof with the beliefs of the informant him or herself. In the latter case, a piece of information may conform to the beliefs of the informant, in which case it would be judged as true from him or her while its non-conformity with the beliefs of the informant would lead to it being judged a lie from him or her. Hence, it could be said: ‘so and so is a liar’ if his or her information fails to conform to external reality just as the same judgment can be made of him or her if such a person said something which contradicted his or her beliefs.
The first kind of conformity/non-conformity of information is called the ‘truth/falsity of information’ respectively, while the second kind of conformity/non-conformity of information is called the ‘truth/falsity of the informant’ respectively.
Thus God’s speech, which says When the hypocrites come to you, they say: We bear witness that you are most surely Allah’s Messenger... relates the hypocrites manifesting their faith by testifying to (the Prophet Muḥammad’s) divine Messengership. Testifying to (the Prophet Muḥammad’s) divine Messengership involves faith in what the Messenger had brought forth, and includes faith in God’s unity as well as faith in the Day of Judgment. Thus it involves complete faith.
The statement ... and Allah knows that you are most surely His Messenger... serves as confirmation from God in favor of the Prophet Muḥammad’s divine Messengership. God mentions this confirmation although the Qur’anic revelation and its addressing the Prophet was sufficient in confirming his divine Messengership, nevertheless, God mentions His confirmation here so that it could serve as a clarifying context that the hypocrites were liars from the perspective of the non-conformity of their belief with what they were saying even though their statement, in and of itself, was truthful. Thus they were liars in what they were saying in the sense of the ‘falsity of the informant’ and not in the sense of the ‘falsity of the information’. Consequently, the end part of the verse ...and Allah bears witness that the hypocrites are surely liars… intends to specify the ‘falsity of the informant’ and not the ‘falsity of the information’.
اتَّخَذُوا أَيْمانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ إِنَّهُمْ ساءَ ما كانُوا يَعْمَلُونَ ٢
(63:2) They make their oaths a shelter, and thus turn away from Allah’s way; surely evil is what they were doing.
The word aymān that occurs in this verse is the plural of yamīn. It means “oaths.” The word junna that occurs in this verse means “a shield.” Its intent here is “that by which a person protects or safeguards him or herself.” It is used here as a figure of speech. The word al-ṣadd can have the meaning of “to turn away, to cause to turn away” (al-iʿirāḍ). Consequently, it means “turning themselves away from God’s path” which is religion. It can also have the meaning of “to dissuade, to avert, to hinder, to repel” (al-ṣarf), in which case it means “dissuading the generality of people from the religion” while they (the hypocrites) are protected due to their false oaths.
Hence the meaning of this verse is: ‘The hypocrites have taken their false oaths, which they swear, as protection for themselves, and so they turn (themselves) away from God’s path and His religion’ or that ‘they dissuade the generality of people from God’s religion by whatever means they can to dissuade, such as by turning matters upside down and by frustrating or corrupting people’s resolve and determination’.
The concluding statement ...surely evil is what they were doing… serves as denunciation of their deeds which they continued to engage in from the onset of their hypocrisy till the revelation of the chapter.
ذلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلى قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ ٣
(63:3) That is because they believed, then disbelieved, so a seal is set upon their hearts so that they do not understand.
According to one suggestion, it is apparent that the singular demonstrative pronoun ‘that’ (dhālika) (at the beginning of this verse) points to the evil of what the hypocrites had been perpetrating (and which is deplored in the end part of the previous verse). It is also suggested that the singular demonstrative pronoun points to the totality of what has gone before of their evil deeds, from their lies, their hiding behind false oaths, their turning (themselves or the people) away from God’s path, and their harmful deeds.
The meaning of …they believed… (in this verse) according to one suggestion, is their apparent expression of faith by means of their tongues, which is by testifying that there is no God save God and that Muḥammad is His messenger, followed by their disbelief due to their inner selves being devoid of (the) faith (apparently testified to). This is similar to what God says about them And when they meet those who believe, they say: We believe; and when they are alone with their Satans, they say: Surely we are with you, we were only mocking ().
It is not implausible that there were some among the hypocrites who did believe in fact and then apostatized, concealing their apostasy, and so joined the hypocrites, waiting for the Prophet and the believers to meet with disaster and misfortune, as is apparent from some of the verses of Sūrah al-Tawba, such as So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised Him and because they told lies (). God has described the one from among them in whose heart faith (al-īmān) did not enter, by such statement of His as ...and disbelieved after their Islam... ().
Thus it is apparent that the meaning of ...they believe, then disbelieve... is their expression of the two creedal formulas (of the Islamic faith), whether such expression of faith was heartfelt (and therefore sincere) or by the mere manifestation of speech (and therefore insincere and not heartfelt), followed by their disbelief by means of acts which accompany disbelief such as mockery of the faith and negating some rules.
The concluding statement ...so a seal is set upon their hearts so that they do not understand... ‘Not understanding’ is rendered in this verse as a consequence of ‘a sealed heart’, which is proof that the sealing of the heart is the phenomenon which leads to the heart’s refusal to allow the word of truth to enter it. Consequently, it despairs of faith and gets deprived of the truth.
‘Setting a seal upon the heart’ is to render it such that it does not accept the truth nor does it follow it. Consequently, it undoubtedly follows whims and desires as God says These are they upon whose hearts Allah has set a seal and they follow their low desires (). So it neither understands nor listens nor knows as God says ...and a seal is set on their hearts so they do not understand (). And He says ...and (We) set a seal on their hearts so they would not hear (). And He says ...and Allah has set a seal upon their hearts so they do not know (). In any event, setting a seal on the heart by God does not occur save as requital. This is because sealing the heart is to mislead and misguide it while whatever misleading that may be attributed to God is (only) by way of requital and not by way of a primary misleading, which has been explained repeatedly.
وَ إِذا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسامُهُمْ وَ إِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ قاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ ٤
(63:4) And when you see them, their persons will please you, and if they speak, you will listen to their speech; (they are) as if they were pieces of wood propped up; they think every cry to be against them. They are the enemy, therefore beware of them; may Allah fight them, whence are they turned back?
What is apparent is that the second person singular pronoun ‘you’ in ‘you see’ (raʾayta) and ‘you will listen’ (tasmaʿ) in this verse is not a reference specifically to the Prophet, rather it is a general reference to all those who see the hypocrites and listen to their speech on account of them being dressed in fine attire and being eloquent and expressive in speech. The intended meaning of this verse is that the hypocrites come across as comely and graceful of visage and proportionate of body limbs, such that if a person were to look at them their bodies would please and astonish him and he would marvel at them. Further, they come across as eloquent and expressive of speech such that if a person were to listen to their speech, he would be attracted to listening to their speech due to its apparent sweetness and good composition.
The ensuing statement ... (they are) as if they were pieces of wood propped up. It occurs as censure and blame for them concerning their inner state. The word al-khushub (pieces of wood) is the plural of khashba (a piece of wood/timber) while the word al-tasnīd means “to prop up, erect or set up something such that it is reliant on something else (for support) such as a wall or something similar.” This part of the verse occurs in the context of censure and blame for the hypocrites, and it completes and complements the immediately preceding part of this verse. Its meaning (therefore) is that the hypocrites possess fine, admirable, and impressive bodies, and excellent and outstanding speech, which is sweet; however they are like pieces of wood propped up; apparitions or shapes without spirits, devoid of goodness, completely useless due to them lacking understanding.
The statement ...they think every cry to be against them... occurs as yet another instance of blame and censure for them. It means that the hypocrites, due to their hiding their disbelief from the believers, constantly live in a state of fear, dread, and alienation, fearing that their secret will be exposed and the people will come to know their inner state. Thus they think that every cry that they hear is against them and that they are meant by it.
They are the enemy, therefore beware of them: This means the hypocrites are full of enmity, excessively so! Indeed, the worst of your enemies is the one who is hostile to you while you consider him to be your friend!
The clause ...may Allah fight them... serves as imprecation against them in favor of being killed, which is the severest adversity of the world. This is while the use of the word ‘to fight against’ (al-muqātala) rather than ‘to kill’ (al-qatl) in this verse is to indicate severity. It is also suggested that this part of the verse means expulsion and distance from God’s mercy, just as it is suggested that it occurs as a statement of information rather than an imprecation, which means that this speech intends to inform that the hypocrites are decidedly included in God’s damnation and expulsion, which is established (for them). It is also suggested that this speech serves to convey surprise such as the statement of wonder and amazement qātalahu allāhu mā ashʿarahu meaning: ‘may God fight him! How profane a poet is he!’ However, what is apparent from the verse’s context (regarding the meaning of this speech) is the first of the perspectives mentioned.
The concluding statement ...whence are they turned back? It occurs in the sense of surprise and amazement, meaning: “how or wherefrom are they turning away from the truth?” It is also suggested that it occurs in the sense of rebuke and censure and not in the sense of interrogation.
وَ إِذا قِيلَ لَهُمْ تَعالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُؤُسَهُمْ وَ رَأَيْتَهُمْ يَصُدُّونَ وَ هُمْ مُسْتَكْبِرُونَ ٥
(63:5) And when it is said to them: Come, the Messenger of Allah will ask forgiveness for you, they turn back their heads and you may see them turning away while they are big with pride.
The word al-talwiya is the verbal noun of the second form of Arabic verbal forms for the root letters l-w-y. The first form is lawā (past tense), yalwī (present tense), layyan (verbal noun) and means “to incline, to tilt, to turn (something such as the head) away, to avert (something such as the face away).”
So the meaning of this verse is that: ‘When it was said to the hypocrites, “Come (all of you), let the Messenger of God seek forgiveness for you,” and that was when some of their treachery and wickedness had come to light, they inclined or twisted or turned their heads away in disdain, repulsion, and pride, and a person could see them keeping away from or shunning their interlocutor, being too haughty and proud to respond (positively) to his suggestion’.
سَواءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْفاسِقِينَ ٦
(63:6) It is alike to them whether you beg forgiveness for them or do not beg forgiveness for them; Allah will never forgive them; surely Allah does not guide the transgressing people.
This verse means that beseeching forgiveness for the hypocrites or not beseeching it for them is the same. This is while the equivalence of the existence or absence of something is a figure of speech which aims to convey the meaning that the benefit desired or sought from that thing is of no avail. Hence the meaning arrived at is: ‘Your beseeching forgiveness for the hypocrites will not benefit or profit them!’
The phrase ...Allah will never forgive them... is a pre-emptive rejoinder or retort to an assumed implicit question that interjects here as if a person were to ask here: ‘Why is seeking forgiveness for the hypocrites or not seeking it for them, the same?’ And the response given would be: (because) ... Allah will never forgive them...
The concluding statement ...surely Allah does not guide the transgressing people serves as a justifying explanation for the preceding part of this verse that reads ...Allah will never forgive them... The meaning thus arrived at is: ‘God will never forgive them. This is because His forgiveness for them is (or takes the form of) guidance for them towards happiness and paradise. This is while they are a transgressing people, beyond the pale of (God’s) worship due to their concealing their disbelief and due to the seal on their hearts, and God does not guide a transgressing people!’
هُمُ الَّذِينَ يَقُولُونَ لا تُنْفِقُوا عَلى مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّى يَنْفَضُّوا وَ لِلَّهِ خَزائِنُ السَّماواتِ وَ الْأَرْضِ وَ لكِنَّ الْمُنافِقِينَ لا يَفْقَهُونَ ٧
(63:7) They are the ones who say: Do not spend upon those who are with the Messenger of Allah until they break up and disperse (from him). And Allah’s are the treasures of the heavens and the earth, but the hypocrites do not understand.
The word al-infiḍāḍ means “to separate, to disperse, to scatter.” The meaning of this verse is: ‘The hypocrites are the ones who say (to others) “do not spend your wealth upon the poor, destitute believers (who believe in the Prophet Muḥammad); those who constantly stay with and in the company of the Messenger of God, attending to him and keeping close to him to aid him and to give practical effect to his instructions and to accomplish and carry out his aims and goals. So do not spend your wealth upon them until they abandon the Prophet, scattering from him so that the Prophet ceases to control us and rule over us.”’
The phrase, And Allah’s are the treasures of the heavens and the earth... serves as a rejoinder to their speech in this verse which says ...Do not spend upon those who are with the Messenger of Allah until they break up... meaning thereby: ‘the religion is God’s religion and He has no need for the hypocrites spending their wealth for His religion. This is because the treasures of the heavens and the earth belong to Him! He can spend it and provide sustenance to whoever He wishes and however He wishes. Thus if He wished He could undoubtedly enrich the destitute and poor from the believers, however, He chose what is better and more suitable for them. And so He tests them by poverty and calls them to His worship, devotion, and obedience through patience so that He could reward them with a noble reward, and guide them to a straight path while the hypocrites are woefully ignorant of all this.’
This is the intent of the concluding phrase ...but the hypocrites do not understand. It means they fail to understand the wisdom behind that. It is also possible that this part means that the hypocrites do not understand that the treasures of the universe are in God’s control. He is the Sustainer and there is no sustainer apart from Him. Consequently, if He wished He could enrich the believers, however, the hypocrites think that wealth and poverty are in the hands of causes and so if they did not spend on those poor and destitute from among the believers the latter would fail to find a sustainer that would sustain them!
يَقُولُونَ لَئِنْ رَجَعْنا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ وَ لكِنَّ الْمُنافِقِينَ لا يَعْلَمُونَ ٨
(63:8) They say: If we return to Medina, the more honorable will surely drive out the lowlier therefrom; and to Allah belongs the honor and to His Messenger and to the believers, but the hypocrites do not know.
The person who uttered these words was ʿAbdullāh ibn Ubay ibn Salūl. He was also the person who uttered the words Do not spend upon those who are with the Messenger of Allah until they break up and disperse (from him).... () cited in the previous verse. However, in these two verses, these words are attributed to a group rather than to a single individual (as evidenced by such plural pronouns as ‘they are the ones who say...’, ‘they say: if we return to Medina...’) and that is because the speech of God intends to render ʿAbdullāh ibn Ubay ibn Salūl’s companions who approved of his ideas and statements, and supported them, as his co-partners and associates.
In his statement ʿAbdullāh ibn Ubay ibn Salūl intended himself by the comparative adjective ‘the more honorable’ (al-aʿazzu) and intended the Messenger of God by the comparative adjective ‘the lowlier’ (al-aẓallu). And in this statement, he intended to menacingly threaten the Prophet of expulsion from Medina upon returning to it. However, God refuted him and those who were his associates in hypocrisy by His speech ...and to Allah belongs the honor and to His Messenger and to the believers, but the hypocrites do not know. Consequently, God restricted honor and dignity to Himself, His Messenger and the believers and so nothing remains for others save indignity and humiliation, in addition to which He negated knowledge from the hypocrites and so therefore nothing remained for them save indignity, humiliation, and ignorance.
Examining Narrations
- Majmaʿ al-bayān: These verses were revealed regarding the hypocrite ʿAbdullāh ibn Ubay and his companions. This was when the Messenger of God got word that the members of the tribe of Banu al-Muṣṭaliq were gathering together to fight him (and the Muslims). Their leader and commander was al-Ḥārith ibn Abī Ḍirār, the father of Juwayriyya, (future) wife of the Prophet Muḥammad.
When the Messenger of God heard this news about them, he marched out towards them till he met them at one of their watering places called al-Muraysiʿ located near Qadīd/Qudayd towards the (Red Sea) coast. Members of both camps advanced towards each other and fought each other. God overwhelmed and defeated the Banu al-Muṣṭaliq (for the Muslims) and killed whoever among them got killed, and He gave the Messenger of God their sons, women, and possessions as spoils of war.
While the people were still at the watering place, a group of them came forth to drink there. ʿUmar ibn al-Khaṭṭāb had hired a man from the tribe of Banū Ghifār, who was with him. His name was Jahjāh ibn Saʿīd and his task was to lead and guide ʿUmar ibn al-Khaṭṭāb’s horse. It so happened that Jahjāh ibn Saʿīd and Sinān al-Juhanī, who hailed from the tribe of ʿAwf ibn Khazraj, began crowding each other at the watering place, and ended up fighting each other! Sinān al-Juhanī called out to the anṣār (Helpers) for help, crying out ‘O people of the anṣār (come forth to help me)!’ while Jahjāh ibn Saʿīd called out to the muhājirūn (the emigrants) for help, crying out ‘O people of the muhājirūn (come forth to aid me)!’ A man from the muhājirūn (the emigrants) came forth to support Jahjāh ibn Saʿīd al-Ghifāri. His name was Jaʿāl and he was a poor man. ʿAbdullāh ibn Ubay said to him: ‘You are surely a person who frequently dishonors and profanes!’ The latter responded: ‘And what stops me from doing that?!’ And Jaʿāl’s speech became severe against ʿAbdullāh ibn Ubay upon which the latter said: ‘I swear by what is sworn by, I will engulf you (in such adversities) that you will have no time to engage in such acts.’
ʿAbdullāh ibn Ubay got angry. He had a group of his tribesmen with him. Among them was Zayd ibn Arqam who was yet a youth. ʿAbdullāh ibn Ubay commented: ‘Surely they (the muhājirūn (the emigrants)) loath us and have outranked and outnumbered us in our land! By God! Our example and theirs, respectively, is as the proverb goes: “Fatten your dog and he will bite you!” By God, when we return to Medina the more honorable shall expel the lowlier.’ He meant by ‘the more honorable’, himself, and by ‘the lowlier’, the Messenger of God. Then, turning to his tribesmen who were present with him, he said: ‘You yourselves have brought this (sorry) situation upon yourselves. You allowed them to settle in your land and you shared your wealth with them, however, by God, if you had withheld the favor of food from Jaʿāl and his ilk (meaning: the emigrant Muslims) they would not have ridden your necks (that is, become leaders over you) and would have been on the verge of turning away from your land and joining their tribes and clients.’
Thereupon Zayd ibn Arqam said (to ʿAbdullāh ibn Ubay in retort): ‘You, by God, are the lowlier and despicable one, the one enjoying the least position, and the hateful one in your tribe, while Muḥammad is the honorable and noble one, (a favor bestowed on him) from the Compassionate One, and he is the beloved of the Muslims. By God, I shall not love you after these words of yours.’ ʿAbdullāh ibn Ubay retorted sharply: ‘Shut up! I was just joking.’
Thereafter, Zayd ibn Arqam walked over to the Messenger of God—and this was after the cessation of the current military campaign—and informed him of what had happened. The Messenger of God gave the order to depart and summoned ʿAbdullāh ibn Ubay. When ʿAbdullāh ibn Ubay arrived, he (the Messenger of God) asked him: ‘What is this I hear about you?’ ʿAbdullāh ibn Ubay replied: ‘I swear by the One who revealed the Book to you, I did not say anything of that kind at all, and Zayd is surely a liar.’ Those of the anṣār (the Helpers) present there said: ‘Messenger of God, he (ʿAbdullāh ibn Ubay) is our leader and our elder. Do not prefer the speech of a youth from the youths of the anṣār (the Helpers) over his. Perhaps this young man was deluded and made a mistake in his report.’ So the Messenger of God excused ʿAbdullāh ibn Ubay while censure and blame from the anṣār (the Helpers) spread against Zayd ibn Arqam.
When the Messenger of God had mounted his mount and set out, Usayd b. al-Ḥuḍayr met him and having greeted and saluted him as a prophet and wished him peace, said, ‘Messenger of God, you have set out at a disagreeable hour, one at which you usually do not set out.’ The Messenger of God said to him: ‘Has not what your companion said come to your attention? He claimed that if he returned to Medina, the more honorable shall drive out the lowlier from it.’ Usayd said: ‘You, by God, O Messenger of God, will drive him out, if you wish. He is the lowly one by God, and you are the honorable one.’ Then he said: ‘Messenger of God be gentle/lenient with him. By God, God caused you to arrive (to Medina) at the very moment when his people were stringing precious stones to make him a crown and crown him thereby, so he thinks that you deprived him of a kingdom.’
When word of what had happened involving his father reached the attention of ʿAbdullāh ibn ʿAbdullāh ibn Ubay (the son), he came to the Messenger of God and said: ‘Messenger of God, it has come to my attention that you wish to kill my father. So if you have determined to do that then order me to do it and I shall bring you his head. For, by God, the tribe of al-Khazraj knows well that there is no man in it more dutiful and devoted to his parents than I, and I fear that if you ordered any other than I for this task and he killed him, my soul shall not leave me at peace that I should see the murderer of ʿAbdullāh ibn Ubay walking about among the people (freely), and consequently I will end up killing him. So, I shall end up killing a believer for an unbeliever and as a result, shall enter hellfire.’ The Messenger of God said: ‘Rather, be gentle with him, and make the best of his companionship as long as he remains with us.’
The reporters have reported: The Messenger of God marched with his followers all that day until evening, and all that night until dawn, and the first part of the following day until the sun hurt them; whereupon he halted with them, and they (all) fell asleep the moment they touched the ground. The Messenger of God made them march so strenuously in order to distract them from the talk of ʿAbdullāh ibn Ubay that had taken place the day before. Subsequently, he set out with the people till he halted at a watering place in the Hijaz called Baqʿāʾ/Naqʿāʾ, a little above al-Baqīʾ/al-Naqīʾ. That is when a strong wind blew, which hurt the Muslims and they became fearful of it, in addition to which the Messenger of God’s she-camel got lost, and this was at night. The Messenger of God said: ‘A hypocrite of great hypocrisy has died today in Medina.’ When he was asked about the hypocrite’s identity, he replied: ‘It is al-Rifāʿa.’ Then a hypocrite said: ‘How can he (the Prophet Muḥammad) claim to know the unseen when he does not (even) know where his she-camel has wandered off? Does not the one who brings him the revelation inform him about it?’ Whereupon Gabriel came to him and informed him of the hypocrite’s speech, and the place where his she-camel had wandered off to, and the Messenger of God informed his companions of that. He said: ‘I do not claim that I know the unseen, and I do not know it, however, God informed me of the hypocrite’s speech and the place where my lost she-camel has wandered off to. She is in such and such a mountain pass.’ And she was as he had said she would be. So they brought her back and the aforementioned hypocrite believed.
When they reached Medina, they found al-Rifāʿa ibn Zayd in a coffin. He was one of the (members of the Jewish tribe of) Banu Qaynuqāʿ, and one of the great men of the Jews. He had died on that day.
Zayd ibn Arqam relates: ‘When the Messenger of God returned to Medina, I confined myself to my house due to the anxiety, grief, and embarrassment I felt.’ Then Sūrah al-Munāfiqūn was revealed in validation of Zayd ibn Arqam and in discredit and denial of ʿAbdullāh ibn Ubay whereupon the Messenger of God took hold of Zayd’s ear and raising him from the saddle, said: ‘Young man, you spoke the truth, your ears perceived the truth, your heart perceived the truth, and God has revealed a Qur’anic revelation regarding what you had said.’
ʿAbdullāh ibn Ubay was close to Medina. When he wanted to enter it, his son ʿAbdullāh ibn ʿAbdullāh ibn Ubay came forth and made his camel kneel at the junction of the roads leading to the city (thereby blocking access and denying entry), upon which ʿAbdullāh ibn Ubay said angrily to him: ‘What is the matter with you, woe be to you!’ His son answered: ‘By God, you shall not enter the city but with the permission of the Messenger of God, and you will certainly learn today who is the more honorable and who is the lowlier. ʿAbdullāh ibn Ubay complained to the Messenger of God about his son who instructed the latter to clear the way for ʿAbdullāh ibn Ubay so that he could enter the city, upon which ʿAbdullāh ibn ʿAbdullāh ibn Ubay said: ‘If this is the command of the Messenger of God then I acquiesce,’ and ʿAbdullāh ibn Ubay entered the city. He did not live long after that save a few days till he complained (of sickness) and died.
When these verses (of Sūrah al-Munāfiqūn) were revealed and the lie of ʿAbdullāh ibn Ubay was exposed, he was told: ‘Severe verses (of censure and criticism) have been revealed about you, so go to the Messenger of God that he may seek forgiveness for you’ upon which he turned back his head, and then said: ‘You all asked me to believe (in the Prophet and his faith), and I did. You all asked me to pay (the Prophet) the zakāt dues liable on my wealth and I did. Now nothing remains save that I should prostrate to Muḥammad!’ At which the following verses were revealed And when it is said to them: Come, the Messenger of Allah will ask forgiveness for you, they turn back their heads and you may see them turning away while they are big with pride (). It is alike to them whether you beg forgiveness for them or do not beg forgiveness for them; Allah will never forgive them; surely Allah does not guide the transgressing people (). They are the ones who say: Do not spend upon those who are with the Messenger of Allah until they break up and disperse (from him). And Allah’s are the treasures of the heavens and the earth, but the hypocrites do not understand (). They say: If we return to Medina, the more honorable will surely drive out the lowlier therefrom; and to Allah belongs honor and to His Messenger and to the believers, but the hypocrites do not know ().
Author’s comment: What he (the author of Majmaʿ al-bayān) has cited of the anecdote is taken from different transmitted reports, such as that transmitted from Zayd ibn Arqam, Ibn ʿAbbās, ʿIkrima, Muḥammad ibn Sīrīn, Ibn Isḥāq, and others where the reports of some of them resemble that of the others.
- The following is recorded in Tafsīr al-Qummī, for When the hypocrites come to you, they say: We bear witness that you are most surely Allah’s Messenger, and Allah knows that you are most surely His Messenger, and Allah bears witness that the hypocrites are surely liars (): This was revealed in the context of the military expedition (al-ghazwa) of al-Muraysīʿ, which was the military expedition (al-ghazwa) against the Banu al-Muṣṭaliq. It took place in the fifth year after the (Prophet Muḥammad’s) migration (from Mecca to Medina). The Messenger of God had marched out for it (that is, for the expedition). When he returned from it (that is, from the military excursion), he stopped at a well which (unfortunately) had little water in it.
Anas ibn Sayyār was an ally of the anṣār (the Helpers) while Jahjāh ibn Saʿīd al-Ghifārī was hired by ʿUmar ibn al-Khaṭṭāb. They gathered at the well (and let their buckets down). (Unfortunately), the water bucket of Anas ibn Sayyār got entangled with the water bucket of Jahjāh. (When one of the two buckets was drawn out) Anas ibn Sayyār said: ‘My bucket!’ and Jahjāh said: ‘My bucket!’ (And an argument broke out). And so Jahjāh struck Anas ibn Sayyār on his face and blood flowed. At this, Anas ibn Sayyār called out to the tribe of al-Khazraj (for help) while Jahjāh called out to the Quraysh (for the same). The men (of the Khazraj and Quraysh) took up arms and tribulation was about to befall (the Muslims).
ʿAbdullāh ibn Ubay heard the call, and asked: ‘What is this?’ They informed him of the incident due to which he became very angry, and said: ‘I was averse to this journey (from the outset). (Alas!) I am indeed the lowliest of the Arabs (today)! I did not think I would live to hear (an incident) such as this (taking place), and lack the ability to effect change.’ Then he turned to his companions and said: ‘This is your (own) doing. You lodged them (the Meccan emigrants) in your houses, comforted with them your wealth, defended them with your lives, and exposed your necks to slaughter. Consequently, your women became widows and your young children became orphans. But if you had expelled them, they would have been dependent on others.’ Then he added: ‘Indeed if we return to Medina, the more honorable from it shall expel the lowlier.’
In the group was Zayd ibn Arqam. He was a lad recently become an adolescent. The Messenger of God was under the shade of a tree during midday and with him was a group of his companions from the muhājirūn (the emigrants) and the anṣār (Helpers). So Zayd came forth and informed him of what ʿAbdullāh ibn Ubay had said. The Messenger of God said: ‘Perhaps you imagined it, young man.’ He said: ‘No, by God, I did not imagine it.’ The Messenger of God said: ‘Perhaps you were angry with him.’ He said: ‘No by God I was not angry with him.’ The Messenger of God said: ‘Perhaps he intended to fool you.’ He said: ‘No, by God!’
The Messenger of God said to Shuqrān, his slave: ‘Saddle my mount’ and the latter saddled his mount and the Messenger of God rode his mount. The people heard about that from one another and word about it got around. They said (in surprise): ‘It is not customary for the Messenger of God to depart at such an hour!’ But the people departed (nevertheless). Saʿd ibn ʿUbāda caught up with the Messenger of God and said: ‘Peace be on you Messenger of God, as well as God’s mercy and blessings.’ He replied: ‘And on you be peace.’ Saʿd ibn ʿUbāda said: ‘You were not used to marching at such an hour!’ The Messenger of God said: ‘Did you not hear the speech, which your companion uttered?’ Saʿd ibn ʿUbāda said: ‘What companion do we have other than you, Messenger of God?! He said: ‘ʿAbdullāh ibn Ubay claimed that if he returned to Medina, the more honorable from its inhabitants shall expel the lowlier.’ Saʿd ibn ʿUbāda said: ‘Messenger of God, surely you and your companions are the more honorable, and he and his companions are the lowlier ones.’
The Messenger of God marched throughout that day with nobody speaking to him. The (tribesmen of) Khazraj approached ʿAbdullāh ibn Ubay rebuking him. But ʿAbdullāh ibn Ubay swore that he did not say anything of the kind. They said: ‘Then, in that case, come with us to the Messenger of God so that we may excuse ourselves to him.’ But he inclined his neck away.
When darkness descended the Messenger of God continued to march, and did so throughout that night. They (the Prophet and the Muslims) did not halt save for the ritual prayer. The following day, the Messenger of God made a halt and his companions halted too, and fell down fast asleep on the ground due to the exhaustion of the march. Then ʿAbdullāh ibn Ubay came to the Messenger of God and swore to him that he did not say what had been reported of him, and testified that there was no God save God, that he (Muḥammad) was His messenger, and that Zayd ibn Arqam had lied against him. The Messenger of God accepted that of him while the (tribesmen of) Khazraj turned towards Zayd ibn Arqam, cursing him and accusing him, saying: ‘You lied against ʿAbdullāh our lord!?’
When the Messenger of God departed, Zayd ibn Arqam was with him and he was saying (in prayer): ‘O God! You surely know that I did not lie against ʿAbdullāh ibn Ubay.’ A short time had hardly passed when what would overtake the Messenger of God of the state of fainting/swooning at the moment of the descent of the revelation, came over him. He grew heavy, so much so that his she-camel was on the verge of kneeling due to the weight of the revelation. Then the state passed while sweat was dripping from his forehead. He took hold of the ear of Zayd ibn Arqam and lifting him from the saddle, said: ‘Young man, what you said was true, while what your heart perceived was right. God has revealed a Qur’anic revelation regarding what you had said!’
When he alighted, he gathered his companions together and recited to them Sūrah al-Munāfiqūn: ‘In the name of Allah the Merciful, the Compassionate. When the hypocrites come to you, they say.... () till the verse ...but the hypocrites do not know ().’ In this manner, God exposed ʿAbdullāh ibn Ubay.
- Abū Jaʿfar (al-Bāqir) explained ... (they are) as if they were pieces of wood propped up... (), saying: ‘They do not hear nor do they understand’. And he explained ... they think every cry to be against them... (), saying: ‘it means, every voice.’ And he explained ...They are the enemy, therefore beware of them; may Allah fight them, whence are they turned back? () saying: ‘When God informed His Messenger about them, their tribesmen walked over to them and said, ‘You have been exposed, woe be to you! Go to the Messenger of God so that he may seek forgiveness for you’, but they inclined their heads away and abstained from seeking forgiveness. God says And when it is said to them: Come, the Messenger of Allah will ask forgiveness for you, they turn back their heads and you may see them turning away while they are big with pride ()’.
- Abū ʿAbdillāh al-Ṣādiq said: ‘God has entrusted to the believer all his affairs, but He has not allowed him to denigrate and humiliate himself. Have you not seen the speech of God here? (This is)...and to Allah belongs the honor (al-ʿizza) and to His Messenger and to the believers... (). It is imperative for the believer to be honorable (ʿazīz) and not to be ignoble and lowly (dhalīl).’
Author’s comment: The same report has been transmitted (by al-Kulaynī) through his chain of transmission from Dāwūd al-Riqqī and al-Ḥasan al-Aḥmasī (from the Imām), and by a different transmission chain from Samāʿa (from the Imām).
- Abū ʿAbdillāh al-Ṣādiq said: ‘It is inappropriate for the believer to humiliate and degrade himself.’ (The narrator Mufaḍḍal ibn ʿUmar) asked: ‘With what does he humiliate and degrade himself?’ The Imām replied: ‘He engages in (or takes up) something for which he (later) needs to apologize and excuse himself.’
Discourse
The discussion “A Discussion about the Existence of Hypocrisy at the Dawn of the Muslim Faith” appears here in the printed volume. Read it in the Al-Mizan App.
Translator’s Note: It is the sound masculine plural of al-munāfiq (singular) that occurs in this verse. This is al-munāfiqūn—hypocrites. ↩︎
Translator’s Note: The word related to al-tasnīd, which occurs in this verse, is the feminine singular passive participle musannadah, serving as an adjective for khushubun, and translated as: ‘(pieces of wood) propped up/propped up (pieces of wood)’. ↩︎
Tafsīr al-Qummī, according to the account of Abu al-Jārūd, from him. ↩︎
Al-Kāfī through his chain of transmission from Samāʿah, from him. ↩︎
Al-Kāfī through his chain of transmission from Mufaḍḍal ibn ʿUmar, from him. ↩︎