The Hypocrites — Verse 1

When the hypocrites come to you they say with their tongues in contradiction of what is in their hearts ‘We bear witness that you are indeed the Messenger of God.’ And God knows that you are indeed His Messenger and God bears witness He knows that the hypocrites truly are liars in what they conceal that which is contrary to what they say.

When the hypocrites come to thee they say, “We bear witness that thou art indeed the Messenger of God.” On the first day in the era of the Beginningless He sent the diver of power into the ocean of Adam's loins to bring out the night-brightening pearls and the black beads to the shore of existence. There were both faithful and hypocrites, and just as He brought forth the faithful, so also He brought forth the hypocrites. But with His bounty He kept the faithful at the front of the hall of exaltedness on the carpet of gentleness, without bias; and with His justice He kept the hypocrites in the back with the shoes beneath the carpet of severity and abasement, without iniquity. He placed the crown of felicity on the heads of the faithful, and their portion of the Book was this: “So rejoice in your sale you have made to Him” [9:111]. He placed the bonds of abasement and the shackles of deg- radation on the feet of the hypocrites, and their portion of the Book came to be this: “Die in your rage!” [3:119]. This is why the Lord of the Worlds says, “Those-their portion of the Book will reach them” [7:37]. About the faithful He says, “in a seat of truthfulness, at an Omnipotent King” [54:55], and about the hypocrites He says, “in the lowest reach of the Fire” [4:145]. Be as your luck lets you be, I'll be as my lot allows. Tomorrow in the courtyards of the resurrection the hypocrites will ride on the coattails of the faithful and will go with their brightness until they reach the Narrow Path. Then the faithful will go ahead and cross over the bridge with the light of their faith and self-purification. The unbelief and hypocrisy of the hypocrites will seize their skirts so that they remain in darkness and bewilder- ment. They will call out, “Wait for us so that we may borrow some of your light” [57:13]. They will ask for light and brightness from the faithful, but the faithful will respond, “Turn back behind and request a light” [57:13], that is, “'Turn back to the decree of the Beginningless and seek light from the apportioning.' Seek for the light from the decree of the Beginningless, not from us.

When the hypocrites come to thee they say, “We bear witness that thou art indeed the Messenger of God.” On the first day in the era of the Beginningless He sent the diver of power into the ocean of Adam's loins to bring out the night-brightening pearls and the black beads to the shore of existence. There were both faithful and hypocrites, and just as He brought forth the faithful, so also He brought forth the hypocrites. But with His bounty He kept the faithful at the front of the hall of exaltedness on the carpet of gentleness, without bias; and with His justice He kept the hypocrites in the back with the shoes beneath the carpet of severity and abasement, without iniquity. He placed the crown of felicity on the heads of the faithful, and their portion of the Book was this: “So rejoice in your sale you have made to Him” [9:111]. He placed the bonds of abasement and the shackles of deg- radation on the feet of the hypocrites, and their portion of the Book came to be this: “Die in your rage!” [3:119]. This is why the Lord of the Worlds says, “Those-their portion of the Book will reach them” [7:37]. About the faithful He says, “in a seat of truthfulness, at an Omnipotent King” [54:55], and about the hypocrites He says, “in the lowest reach of the Fire” [4:145]. Be as your luck lets you be, I'll be as my lot allows. Tomorrow in the courtyards of the resurrection the hypocrites will ride on the coattails of the faithful and will go with their brightness until they reach the Narrow Path. Then the faithful will go ahead and cross over the bridge with the light of their faith and self-purification. The unbelief and hypocrisy of the hypocrites will seize their skirts so that they remain in darkness and bewilder- ment. They will call out, “Wait for us so that we may borrow some of your light” [57:13]. They will ask for light and brightness from the faithful, but the faithful will respond, “Turn back behind and request a light” [57:13], that is, “'Turn back to the decree of the Beginningless and seek light from the apportioning.' Seek for the light from the decree of the Beginningless, not from us.

When the hypocrites come to thee they say, “We bear witness that thou art indeed the Messenger of God.” On the first day in the era of the Beginningless He sent the diver of power into the ocean of Adam's loins to bring out the night-brightening pearls and the black beads to the shore of existence. There were both faithful and hypocrites, and just as He brought forth the faithful, so also He brought forth the hypocrites. But with His bounty He kept the faithful at the front of the hall of exaltedness on the carpet of gentleness, without bias; and with His justice He kept the hypocrites in the back with the shoes beneath the carpet of severity and abasement, without iniquity. He placed the crown of felicity on the heads of the faithful, and their portion of the Book was this: “So rejoice in your sale you have made to Him” [9:111]. He placed the bonds of abasement and the shackles of deg- radation on the feet of the hypocrites, and their portion of the Book came to be this: “Die in your rage!” [3:119]. This is why the Lord of the Worlds says, “Those-their portion of the Book will reach them” [7:37]. About the faithful He says, “in a seat of truthfulness, at an Omnipotent King” [54:55], and about the hypocrites He says, “in the lowest reach of the Fire” [4:145]. Be as your luck lets you be, I'll be as my lot allows. Tomorrow in the courtyards of the resurrection the hypocrites will ride on the coattails of the faithful and will go with their brightness until they reach the Narrow Path. Then the faithful will go ahead and cross over the bridge with the light of their faith and self-purification. The unbelief and hypocrisy of the hypocrites will seize their skirts so that they remain in darkness and bewilder- ment. They will call out, “Wait for us so that we may borrow some of your light” [57:13]. They will ask for light and brightness from the faithful, but the faithful will respond, “Turn back behind and request a light” [57:13], that is, “'Turn back to the decree of the Beginningless and seek light from the apportioning.' Seek for the light from the decree of the Beginningless, not from us.

When the hypocrites come to thee they say, “We bear witness that thou art indeed the Messenger of God.” On the first day in the era of the Beginningless He sent the diver of power into the ocean of Adam's loins to bring out the night-brightening pearls and the black beads to the shore of existence. There were both faithful and hypocrites, and just as He brought forth the faithful, so also He brought forth the hypocrites. But with His bounty He kept the faithful at the front of the hall of exaltedness on the carpet of gentleness, without bias; and with His justice He kept the hypocrites in the back with the shoes beneath the carpet of severity and abasement, without iniquity. He placed the crown of felicity on the heads of the faithful, and their portion of the Book was this: “So rejoice in your sale you have made to Him” [9:111]. He placed the bonds of abasement and the shackles of deg- radation on the feet of the hypocrites, and their portion of the Book came to be this: “Die in your rage!” [3:119]. This is why the Lord of the Worlds says, “Those-their portion of the Book will reach them” [7:37]. About the faithful He says, “in a seat of truthfulness, at an Omnipotent King” [54:55], and about the hypocrites He says, “in the lowest reach of the Fire” [4:145]. Be as your luck lets you be, I'll be as my lot allows. Tomorrow in the courtyards of the resurrection the hypocrites will ride on the coattails of the faithful and will go with their brightness until they reach the Narrow Path. Then the faithful will go ahead and cross over the bridge with the light of their faith and self-purification. The unbelief and hypocrisy of the hypocrites will seize their skirts so that they remain in darkness and bewilder- ment. They will call out, “Wait for us so that we may borrow some of your light” [57:13]. They will ask for light and brightness from the faithful, but the faithful will respond, “Turn back behind and request a light” [57:13], that is, “'Turn back to the decree of the Beginningless and seek light from the apportioning.' Seek for the light from the decree of the Beginningless, not from us.

When the hypocrites come to thee they say, �We bear witness that thou art indeed the Messenger of God.�On the first day in the era of the Beginningless He sent the diver of power into the ocean of Adam's loins to bring out the night-brightening pearls and the black beads to the shore of existence. There were both faithful and hypocrites, and just as He brought forth the faithful, so also He brought forth the hypocrites. But with His bounty He kept the faithful at the front of the hall of exaltedness on the carpet of gentleness, without bias; and with His justice He kept the hypocrites in the back with the shoes beneath the carpet of severity and abasement, without iniquity. He placed the crown of felicity on the heads of the faithful, and their portion of the Book was this: �So rejoice in your sale you have made to Him� [9:111]. He placed the bonds of abasement and the shackles of deg- radation on the feet of the hypocrites, and their portion of the Book came to be this: �Die in your rage!� [3:119]. This is why the Lord of the Worlds says, �Those-their portion of the Book will reach them� [7:37]. About the faithful He says, �in a seat of truthfulness, at an Omnipotent King� [54:55], and about the hypocrites He says, �in the lowest reach of the Fire� [4:145].Be as your luck lets you be, I'll be as my lot allows.Tomorrow in the courtyards of the resurrection the hypocrites will ride on the coattails of the faithful and will go with their brightness until they reach the Narrow Path. Then the faithful will go ahead and cross over the bridge with the light of their faith and self-purification. The unbelief and hypocrisy of the hypocrites will seize their skirts so that they remain in darkness and bewilder- ment. They will call out, �Wait for us so that we may borrow some of your light� [57:13]. They will ask for light and brightness from the faithful, but the faithful will respond, �Turn back behind and request a light� [57:13], that is, �'Turn back to the decree of the Beginningless and seek light from the apportioning.' Seek for the light from the decree of the Beginningless, not from us.

إذا حضر مجلسك المنافقون -أيها الرسول- قالوا بألسنتهم، نشهد إنك لرسول الله، والله يعلم إنك لرسول الله، والله يشهد إن المنافقين لكاذبون فيما أظهروه من شهادتهم لك، وحلفوا عليه بألسنتهم، وأضمروا الكفر به.

يقول تعالى مخبرا عن المنافقين أنهم إنما يتفوهون بالإسلام إذا جاءوا النبي صلى الله عليه وسلم فأما في باطن الأمر فليسوا كذلك بل على الضد من ذلك ولهذا قال تعالى "إذا جاءك المنافقون قالوا نشهد إنك لرسول الله" أي إذا حضروا عندك واجهوك بذلك وأظهروا لك ذلك وليس كما يقولون ولهذا اعترض بجملة مخبرة أنه رسول الله فقال "والله يعلم إنك لرسوله". ثم قال تعالى "والله يشهد إن المنافقين لكاذبون" أي فيما أخبروا به وإن كان مطابقا للخارج لأنهم لم يكونوا يعتقدوا صحة ما يقولون ولا صدقه ولهذا كذبهم بالنسبة إلى اعتقادهم.

افتتح الله - تعالى - السورة الكريمة ، بالحديث عن صفة من أبرز الصفات الذميمة للمنافقين ، ألا وهى صفة الكذب والخداع ، فقال - تعالى - ( إِذَا جَآءَكَ المنافقون قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ الله . . . ) .( إِذَا ) هنا ظرف للزمان الماضى ، بقرينة كون جملتيها ماضيتين ، وجواب " إذا " قوله ( قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ الله . . ) والخطاب للرسول - صلى الله عليه وسلم - .و ( المنافقون ) جمع منافق ، وهو من يظهر الإسلام ويخفى الكفر ، أو من يظهر خلاف ما يبطن من أقوال وأفعال .أى : إذا حضر المنافقون إلى مجلسك - أيها الرسول الكريم -قالوا لك على سبيل الكذب والمخادعة والمداهنة . . . نشهد أنك رسول من عند الله - تعالى - ، وأنك صادق فيما تبلغه عن ربك .وعبروا عن التظاهر بتصديقهم له - صلى الله عليه وسلم - بقوله ( نَشْهَدُ ) - المأخوذ من الشهادة التى هى إخبار عن أمر مقطوع به - وأكدوا هذه الشهادة بإن واللام ، للإيهام بأن شهادتهم صادقة ، وأنهم لا يقصدون بها إلا وجه الحق ، وأن ما على ألسنتهم يوافق ما فى قلوبهم .قال الشوكانى : أكدوا شهادتهم بإنّ واللام ، للإشعار بأنها صادرة من صميم قلوبهم ، مع خلوص نياتهم ، والمراد بالمنافقين ، عبد الله بن أبىّ وأتباعه .ومعنى نشهد : نحلف ، فهو يجرى مجرى القسم ، ولذا يتلقى بما يتلقى به القسم .ومثل نشهد : نعلم ، فإنه يجرى مجرى القسم كما فى قول الشاعر :ولقد علمت لتأتين منيتى ... إن المنايا لا تطيش سهامهاوقوله : ( والله يَشْهَدُ إِنَّ المنافقين لَكَاذِبُونَ ) معطوفة على قوله : ( قَالُواْ نَشْهَدُ ) .أى : إذا حضر المنافقون إليك - أيها الرسول الكريم - قالوا كذبا وخداعا : نشهد إنك لرسول الله ، والله - تعالى - ( يَعْلَمُ إِنَّكَ لَرَسُولُهُ ) حقا سواء شهدوا بذلك أم لم يشهدوا ، فأنت لست فى حاجة إلى هذه الشهادة التى تخالف بواطنهم .( والله ) - تعالى - ( يَشْهَدُ إِنَّ المنافقين لَكَاذِبُونَ ) فى قولهم : نشهد إنك لرسول الله ، لأن قولهم هذا يباين ما أخفته قلوبهم المريضة ، من كفر ونفاق وعداوة لك وللحق الذى جئت به .والإيمان الحق لا يتم إلا إذا كان ما ينطق به اللسان ، يوافق ويواطىء ، ما أمضره القلب ، وهؤلاء قد قالوا بألسنتهم ما ليس فى قلوبهم ، فثبت كذبهم فى قولهم : نشهد إنك لرسول الله . .قال صاحب الكشاف : فإن قلت : أى : فائدة فى قوله - تعالى - : ( والله يَعْلَمُ إِنَّكَ لَرَسُولُهُ ) ؟ قلت : لو قال : قالوا نشهد إنك لرسول الله ، والله يشهد إن المنافقين لكاذبون ، لكان يوهم أن قولهم هذا كذب ، فوسط بينهما قوله : ( والله يَعْلَمُ إِنَّكَ لَرَسُولُهُ ) ليميط هذا الإيهام .وجىء بالفعل ( يَشْهَدُ ) فى الإخبار عن كذبهم فيما قالوه ، للمشاكلة ، حتى يكون إبطال خبرهم مساويا لإخبارهم ولما نطقوا به .

يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم (إِذَا جَاءَكَ الْمُنَافِقُونَ ) يا محمد (قَالُوا ) بألسنتهم (نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ ) قال المنافقون ذلك أو لم يقولوا: (وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ ) يقول: والله يشهد إن المنافقين لكاذبون في إخبارهم عن أنفسهم أنها تشهد إنك لرسول الله، وذلك أنها لا تعتقد ذلك ولا تؤمن به، فهم كاذبون في خبرهم عنها بذلك.وكان بعض أهل العربية يقول في قوله: (وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ ) إنما كذب ضميرهم لأنهم أضمروا النفاق، فكما لم يقبل إيمانهم، وقد أظهروه، فكذلك جعلهم كاذبين، لأنهم أضمروا غير ما أظهروا.

مدنية"إذا جاءك المنافقون"، يعني عبد الله بن أبي بن سلول وأصحابه، "قالوا نشهد إنك لرسول الله والله يعلم إنك لرسوله والله يشهد إن المنافقين لكاذبون"، لأنهم أضمروا خلاف ما أظهروا.

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ (1)لما كان نزول هذه السورة عقب خصومة المهاجري والأنصاري ومقالة عبد الله بن أُبيّ في شأن المهاجرين . تعيّن أن الغرض من هذه الآية التعريض بكذب عبد الله بن أبيّ وبنفاقه فصيغ الكلام بصيغة تعمّ المنافقين لتجنب التصريح بالمقصود على طريقة قول النبي صلى الله عليه وسلم « مَا بال أقوام يشترطون شُروطاً ليست في كتاب الله » ومراده مولى بَريرة لما أراد أن يبيعها لعائشة أمّ المؤمنين واشترط أن يكون الولاء له ، وابتدىء بتكذيب مَنْ أُريد تكذيبه في ادعائه الإِيمان بصدق الرسول صلى الله عليه وسلم وإن لم يكن ذلك هو المقصود إشعاراً بأن الله أطلع رسول الله صلى الله عليه وسلم على دخَائِلهم ، وهو تمهيد لما بعده من قوله : { والله يشهد إن المنافقين لكاذبون } ، لأن رسول الله صلى الله عليه وسلم يَعلم أن المنافقين قَالوا : نشهد إنك لرسول الله .فيجوز أن يكون قولهم : { نشهد إنك لرسول الله } محكياً بالمعنى لأنهم يقولون عبارات كثيرة تفيد معنى أنهم يشهدون بأنه رسول الله مثل نطقهم بكلمة الشهادة .ويجوز أن يكونوا تواطؤوا على هذه الكلمة كلما أعلن أحدهم الإِسلام . وهذا أليق بحكاية كلامهم بكلمة { قالوا } دون نحو : زعموا .و { إذا } ظرف للزمان الماضي بقرينة جعل جملتيها ماضيتين ، والظرف متعلق بفعل { قالوا } وهو جواب { إذا } .فالمعنى : إنك تعلم أنهم يقولون نشهد إنك لرسول الله .و { نشهد } خبر مؤكّد لأن الشهادة الإِخبار عن أمر مقطوع به إذ هي مشتقة من المشاهدة أي المعاينة ، والمعاينة أقوى طرق العلم ، ولذلك كثر استعمال : أشهد ونحوه من أفعال اليقين في معنى القسم . وكثر أن يُجاب بمثل ما يجاب به القسم قاله ابن عطية . ومعنى ذلك : أن قوله : { نشهد } ليس إنشاء . وبعض المفسرين جعله صيغة يمين . وروي عن أبي حنيفة .والمقصود من قوله : { والله يشهد إن المنافقين لكاذبون } إعلام النبي صلى الله عليه وسلم وإعلام المسلمين بطائفة مبهمة شأنهم النفاق ليتوسموهم ويختبروا أحوالهم وقد يتلقى النبي صلى الله عليه وسلم بطريق الوحْي تعيينهم أو تعيين بعضهم .و { المنافقون } جمع منافق وهو الذي يظهر الإِيمان ويُسر الكفر وقد مضى القول فيه مفصلاً في سورة آل عمران .وجملة { إنك لرسول الله } بيان لجملة { نشهد } .وجملة { والله يعلم إنك لرسوله } معترضة بين الجملتين المتعاطفتين وهذا الاعتراض لدفع إيهام من يسمع جملة { والله يشهد إن المنافقين لكاذبون } أنه تكذيب لجملة { إنك لرسول الله } فإن المسلمين كانوا يومئذٍ محفوفين بفئام من المنافقين مبثوثين بينهم هجّيراهم فتنة المسلمين فكان المقام مقتضياً دفع الإِيهام وهذا من الاحتراس .وعُلق فعل { يعلم } عن العمل لوجود ( إنّ ) في أول الجملة وقد عدوا ( إنَّ ) التي في خبرها لاَم ابتداء من المعلقات لأفعال القلب عن العَمل بناء على أن لام الابتداء هي في الحقيقة لام جواب القسم وأن حقها أن تقع قبل ( إنَّ ) ولكنها زُحْلقت في الكلام كراهية اجتماع مؤكَّدين متصلين ، وأُخذ ذلك من كلام سيبويه .وجملة { والله يشهد إن المنافقين لكاذبون } عطف على جملة { قالوا نشهد } .وتقديم المسند إليه على الخبر الفعلي لتقوّي الحكم .وجيء بفعل { يشهد } في الإِخبار عن تكذيب الله تعالى إياهم للمشاكلة حتى يكون إبطال خبرهم مساوياً لإِخبارهم .والكذب : مُخالفة ما يفيدهُ الخبرُ للواقع في الخارج ، أي الوُجود فمعنى كون المنافقين كاذبون هنا أنهم كاذبون في إخبارهم عن أنفسهم بأنهم يشهدون بأن محمداً صلى الله عليه وسلم رسول الله لأن خبرهم ذلك مخالف لما في أنفسهم فهم لا يشهدون به ولا يوافق قولُهم ما في نفوسهم . وبهذا بطل احتجاج النَظَّام بظاهر هذه الآية على رأيه أن الكذب مخالفة الخبر لاعتقاد المخبر لأنه غفل عن قوله تعالى : { قالوا نشهد } . وقد أشار إلى هذا الرد القزويني في «تلخيص المفتاح» وفي «الإِيضاح» .وجملة { إن المنافقين لكاذبون } مبنية لجملة { يشهد } مثل سَابقتاها .

لما قدم النبي صلى الله عليه وسلم المدينة، وكثر المسلمون في المدينة واعتز الإسلام بها ، صار أناس من أهلها من الأوس والخزرج، يظهرون الإيمان ويبطنون الكفر، ليبقى جاههم، وتحقن دماؤهم، وتسلم أموالهم، فذكر الله من أوصافهم ما به يعرفون، لكي يحذر العباد منهم، ويكونوا منهم على بصيرة، فقال: { إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا } على وجه الكذب: { نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ } وهذه الشهادة من المنافقين على وجه الكذب والنفاق، مع أنه لا حاجة لشهادتهم في تأييد رسوله، فإن { اللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ } في قولهم ودعواهم، وأن ذلك ليس بحقيقة منهم.

سورة المنافقون .مدنية في قول الجميع ، وهي إحدى عشرة آيةبسم الله الرحمن الرحيمإذا جاءك المنافقون قالوا نشهد إنك لرسول الله والله يعلم إنك لرسوله والله يشهد إن المنافقين لكاذبونقوله تعالى : إذا جاءك المنافقون قالوا نشهد إنك لرسول الله روى البخاري عن زيد بن أرقم قال : كنت مع عمي فسمعت عبد الله بن أبي ابن سلول يقول : لا تنفقوا على من عند رسول الله حتى ينفضوا . وقال : لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل فذكرت ذلك لعمي فذكر عمي لرسول الله صلى الله عليه وسلم ; فأرسل رسول الله صلى الله عليه وسلم إلى عبد الله بن أبي وأصحابه فحلفوا ما قالوا ; فصدقهم رسول الله صلى الله عليه وسلم وكذبني . فأصابني هم لم يصبني مثله ، فجلست في بيتي فأنزل الله عز وجل : إذا جاءك المنافقون إلى قوله : هم الذين يقولون لا تنفقوا على من عند رسول الله إلى قوله : ليخرجن الأعز منها الأذل فأرسل إلي رسول الله صلى الله عليه وسلم ، ثم قال : " إن الله قد صدقك " خرجه الترمذي قال : هذا حديث حسن [ ص: 112 ] صحيح . وفي الترمذي عن زيد بن أرقم قال : غزونا مع رسول الله صلى الله عليه وسلم وكان معنا أناس من الأعراب فكنا نبدر الماء ، وكان الأعراب يسبقونا إليه فيسبق الأعرابي أصحابه فيملأ الحوض ويجعل حوله حجارة ، ويجعل النطع عليه حتى تجيء أصحابه . قال : فأتى رجل من الأنصار أعرابيا فأرخى زمام ناقته لتشرب فأبى أن يدعه ، فانتزع حجرا فغاض الماء ; فرفع الأعرابي خشبة فضرب بها رأس الأنصاري فشجه ، فأتى عبد الله بن أبي رأس المنافقين فأخبره - وكان من أصحابه - فغضب عبد الله بن أبي ثم قال : لا تنفقوا على من عند رسول الله حتى ينفضوا من حوله - يعني الأعراب - وكانوا يحضرون رسول الله صلى الله عليه وسلم عند الطعام ; فقال عبد الله : إذا انفضوا من عند محمد فأتوا محمدا بالطعام ، فليأكل هو ومن عنده . ثم قال لأصحابه : لئن رجعتم إلى المدينة ليخرجن الأعز منها الأذل . قال زيد : وأنا ردف عمي فسمعت عبد الله بن أبي فأخبرت عمي ، فانطلق فأخبر رسول الله صلى الله عليه وسلم ; فأرسل إليه رسول الله صلى الله عليه وسلم فحلف وجحد . قال : فصدقه رسول الله صلى الله عليه وسلم وكذبني . قال : فجاء عمي إلي فقال : ما أردت إلى أن مقتك رسول الله صلى الله عليه وسلم وكذبك والمنافقون . قال : فوقع علي من جرأتهم ما لم يقع على أحد . قال : فبينما أنا أسير مع رسول الله صلى الله عليه وسلم في سفر قد خففت برأسي من الهم إذ أتاني رسول الله صلى الله عليه وسلم فعرك أذني وضحك في وجهي ; فما كان يسرني أن لي بها الخلد في الدنيا . ثم إن أبا بكر لحقني فقال : ما قال لك رسول الله صلى الله عليه وسلم ؟ قلت : ما قال شيئا إلا أنه عرك أذني وضحك في وجهي ; فقال : أبشر ! ثم لحقني عمر فقلت له مثل قولي لأبي بكر . فلما أصبحنا قرأ رسول الله صلى الله عليه وسلم سورة المنافقين . قال أبو عيسى : هذا حديث حسن صحيح . وسئل حذيفة بن اليمان عن المنافق ، فقال : الذي يصف الإسلام ولا يعمل به . وهو اليوم شر منهم على عهد رسول الله صلى الله عليه وسلم ; لأنهم كانوا يكتمونه وهم اليوم يظهرونه . وفي الصحيحين عن أبي هريرة أن النبي صلى الله عليه وسلم قال : " آية المنافق ثلاث : إذا حدث كذب ، وإذا وعد أخلف ، وإذا اؤتمن خان " . وعن عبد الله بن عمرو أن النبي صلى الله عليه وسلم قال : " أربع من كن فيه كان منافقا خالصا ، ومن كانت فيه خصلة منهن كان فيه خصلة من النفاق حتى يدعها : إذا اؤتمن خان ، وإذا حدث كذب ، وإذا عاهد غدر ، وإذا خاصم فجر " . أخبر عليه السلام أن من جمع هذه الخصال كان منافقا ، [ ص: 113 ] وخبره صدق . وروي عن الحسن أنه ذكر له هذا الحديث فقال : إن بني يعقوب حدثوا فكذبوا ، ووعدوا فأخلفوا ، واؤتمنوا فخانوا . إنما هذا القول من النبي صلى الله عليه وسلم على سبيل الإنذار للمسلمين ، والتحذير لهم أن يعتادوا هذه الخصال ; شفقا أن تقضي بهم إلى النفاق . وليس المعنى : أن من بدرت منه هذه الخصال من غير اختيار واعتياد أنه منافق . وقد مضى في سورة " التوبة " القول في هذا مستوفى والحمد لله .وقال رسول الله صلى الله عليه وسلم : " المؤمن إذا حدث صدق ، وإذا وعد أنجز ، وإذا اؤتمن وفى " . والمعنى : المؤمن الكامل إذا حدث صدق . والله أعلم .قوله تعالى : قالوا نشهد إنك لرسول الله قيل : معنى نشهد نحلف . فعبر عن الحلف بالشهادة ; لأن كل واحد من الحلف والشهادة إثبات لأمر مغيب ; ومنه قول قيس بن ذريح .وأشهد عند الله أني أحبها فهذا لها عندي فما عندها لياويحتمل أن يكون ذلك محمولا على ظاهره أنهم يشهدون أن محمدا رسول الله صلى الله عليه وسلم اعترافا بالإيمان ونفيا للنفاق عن أنفسهم ، وهو الأشبه .والله يعلم إنك لرسوله كما قالوه بألسنتهم .والله يشهد إن المنافقين لكاذبون أي فيما أظهروا من شهادتهم وحلفهم بألسنتهم .وقال الفراء : والله يشهد إن المنافقين لكاذبون بضمائرهم ، فالتكذيب راجع إلى الضمائر . وهذا يدل على أن الإيمان تصديق القلب ، وعلى أن الكلام الحقيقي كلام القلب . ومن قال شيئا واعتقد خلافه فهو كاذب . وقد مضى هذا المعنى في أول " البقرة " مستوفى وقيل : أكذبهم الله في أيمانهم وهو قوله تعالى : يحلفون بالله إنهم لمنكم وما هم منكم .

It is a sign of hypocrisy in an individual if he indulges in tall talk and resorts to swearing oaths to reassure others of the truth of his words. A sincere man is subdued out of fear of God. He speaks more from his heart than from his tongue. A hypocrite is eager for men to hear his voice, while a sincere man is eager for God to hear his voice.

Commentary Background of Revelation The incident, in which this Surah was revealed, took place in the campaign against Banul-Mustaliq which happened, according to Muhammad Ibn Ishaq in Sha’ ban 6AH and according to Qatadah and ‘Urwah, in Sha’ ban 5AH. [ Mazhari ] According to Muhammad Ibn Ishaq and most historians, the details of the incident is as follows: The Messenger of Allah received the news that the leader of Banul-Mustaliq, name, Harith Ibn Dirar, is preparing for a campaign against him Harith Ibn Dirar was the father of Sayyidna Juwairiah ؓ who later on embraced Islam and became one of the Holy wives of the Holy Prophet ﷺ . Harith Ibn Dirar ؓ himself later on embraced Islam. Nevertheless, when the Messenger of Allah ﷺ received the news about the campaign against him, he gathered a group of Muslims and went out to face them. Many hypocrites joined the Muslims to fight the jihad in the hope that they will receive a share in the spoils of war, because they, despite having disbelief in their hearts, were sure that Divine help will be on the Prophet’ s side, and he will attain victory. When the Messenger of Allah ﷺ reached Banul-Mustaliq’ s settlement, he faced Harith Ibn Dirar’ s army near a well that was known as Muraisi’. Therefore, the campaign is also known as the battle of Muraisi’. The combatants arrayed themselves and shot arrows at each other. Many of Banul-Mustaliq’ s men were killed and others fled; and some men and women were captured as prisoners of war. Some of their belongings fell into Muslim hands as spoils of war. Allah granted victory to the Holy Prophet ﷺ and the jihad came to an end. Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism Whilst the Muslim army was still at the well of Muraisi’, an unpleasant scene broke out between a Muhajir (emigrant) and an Ansari (helper). They quarreled over the same water where the battle was fought. The Emigrant called their fellow-Emigrants for help, and the Helpers called the fellow-Helpers for help. Some individuals came forward to help their respective sides, and the dispute might have led to a fight between the Emigrants and the Helpers. When the Holy Prophet ﷺ came to know about this, he immediately went to the scene of dispute, and expressed his indignation, saying مَا بَالُ دَعوَی الجَاھِلِیَّۃِ “ What is this slogan of paganism [ that you call for defence on the basis of regional, racial and national bias ]?” دَعُوھَا فَاِنَّھَا مُنتِنَۃٌ “ Give up the slogan. It stinks.” He said that every Muslim should help another Muslim brother, whether oppressor or oppressed. Helping the oppressed is quite obvious, but helping the oppressor implies to stop him from oppression. In all matters it is necessary to find out who is the oppressed and help him and who is the oppressor and stop him from oppressing, even though he may be his own brother or father. The racial, lineal, regional or national pride and prejudice is a filthy slogan, and it gives out nothing but bad odour. The speech of the Messenger of Allah ﷺ brought the quarrel to an end, and the dispute was thus quelled. The two people involved in this dispute were Jahjah, the Emigrant, and Sinan Ibn Wabrah al-Juhani, the Helper. In this matter, the former was more on the wrong, and the latter was wounded. Sayyidna ‘Ubadah Ibn Samit ؓ explained to Sinan Jahjah ؓ . The oppressor and the oppressed thus became brothers. The hypocrites had joined the Muslims for greed of receiving a share from the spoils. Their leader was ‘Abdullah Ibn Ubayy. Like other hypocrites, he called himself a Muslim for mundane benefits, but concealed enmity in his heart against the Messenger of Allah ﷺ and the Muslims. When he came to know about the clash between the Muhajirs (Emigrants) and Ansar (the Helpers), he found this an ideal opportunity to cause friction among the Muslims. So he addressed an assembly in which there were hypocrites and a Muslim Zaid Ibn Arqam ؓ where he strongly provoked the Helpers with his fiery speech against the Emigrants, saying: “ You have brought all this on yourselves. You have let them settle in your land and share your wealth and property. They are fed on your breads until they became strong and now they rival you. If you do not realize the consequences of your helping them, they will make your life miserable. Therefore, in future you should abandon them and stop helping them with your property, and they would themselves disperse to other areas. By Allah, when we go back to Madinah the most honourable of the inhabitants of Madinah shall drive out the meanest of them from there.“ He termed his own group and the Ansar as ‘the honourable ones’, and [ God forbid!] the Holy Prophet ﷺ along with the muhajirin as ‘the meanest ones’. When Sayyidna Zaid Ibn Arqam ؓ heard his speech, he retorted instantly: “ By Allah, you are mean, low and despicable. The Messenger of Allah is successful by God-given honour, and by the love of the Muslims. Since ‘Abdullah Ibn Ubayy wanted to keep his hypocrisy under a veil, he concealed his intention under the cover of the vague expression of ‘the most honoured and meanest’. When Sayyidna Zaid Ibn Arqam ؓ made a sharp retort, he realized that his disbelief would be uncovered, he apologized to Sayyidna Zaid Ibn Arqam ؓ that he was merely joking and did not mean to do anything against the Messenger of Allah ﷺ . Sayyidna Zaid Ibn Arqam ؓ left the assembly and went to the Messenger of Allah ﷺ and reported to him the whole story about ‘Abdullah Ibn Ubayy. This news was very disturbing and trying for the Holy Prophet ﷺ . The colour of his blessed countenance changed. Sayyidna Zaid Ibn Arqam ؓ was a young Companion at the time. The Holy Prophet ﷺ asked him: “ Boy! Are you not perhaps lying?” Sayyidna Zaid Ibn Arqam ؓ made the same reply. After that, the news of Ibn Ubayy’ s fiery speech spread throughout the Muslim army. No one spoke anything but about this speech. On the other hand, the Helpers reproached Sayyidna Zaid Ibn Arqam ؓ . They said that he has accused the venerable leader of the nation (that is, Ibn Ubayy) and severed kinship ties with him. Sayyidna Zaid Ibn Arqam ؓ swore by Allah and said that in the entire tribe of Khazraj, Ibn Ubayy was the dearest person to him, but when he uttered the unpleasant words against the Messenger of Allah ﷺ ، he could not hold himself. “ Even if that were my father,” he went on, “ I would have certainly reported his speech to the Messenger of Allah ﷺ .” When Sayyidna ‘Umar ؓ heard the story, he said: “ O Allah’ s Messenger! Permit me to behead this hypocrite.” According to another narration, Sayyidna ‘Umar ؓ said: “ Permit ‘Abbad Ibn Bishr to cut off his head and present it to you.” The Messenger of Allah ﷺ said that if he were to permit them to do that, the news will spread among people that Muhammad ﷺ kills his own Comrades. As a result, he did not allow Ibn Ubayy to be killed. When this news about Sayyidna ‘Umar ؓ reached ‘Abdullah Ibn Ubayy’ s son who also bore the same name as his father’ s, ‘Abdullah, but he was a sincere Muslim, he immediately went up to the Messenger of Allah ﷺ and said: “ If you wish my father to be killed because of his speech, then allow me to kill him and bring his head to you before you arise from your assembly. The entire tribe of Khazraj is a witness to the fact that no one is more serving and obedient to my parents than myself. But I will not tolerate any of their mischief against Allah and His Messenger ﷺ . If you allow anyone else to kill my father and he kills him, then, I am afraid, when I see my father’ s killer walking freely, my tribal jealously may overcome me and I may be tempted to kill him, and that might be the cause of my punishment.” The Messenger of Allah ﷺ said: “ I do not have the intention of killing him, nor have I instructed anyone else to kill him.” After this incident, the Messenger of Allah ﷺ announced, at an unusual time against his normal habit, that he would immediately set out on his journey back to Madinah. So he mounted his she-camel Quswa’ and started his journey at an unusual time. When the general body of the blessed Companions had set out on the journey, the Holy Prophet ﷺ called ‘Abdullah Ibn Ubayy and asked him: “ Did you say this?” He took oath and denied everything that was imputed to him, and claimed that the boy, Zaid Ibn Arqam, was liar. ‘Abdullah Ibn Ubayy was the respectable chief of his people. All the people felt that may be Zaid Ibn Arqam ؓ was under some misconception, and Ibn Ubayy did not say it as was conveyed. In any case, the Messenger of Allah ﷺ accepted Ibn Ubayy’ s oath and explanation. The reproach of the people against Zaid Ibn Arqam ؓ was further aggravated. This embarrassed him and he hid himself from the people. Then the Messenger of Allah ﷺ travelled with the entire Muslim army the whole day and night and the next morning, until the bright sun was out. Then he, together with the army, halted in a place. They were all exhausted on account of the long and strenuous journey. As soon as they touched the ground, they fell into deep sleep. The narrator reports that the purpose of this unusually immediate and long journey was to close the chapter of the story of Ibn Ubayy, which had by and by spread among the entire Muslim community, and they talked about it all the time. After that, the Messenger of Allah ﷺ started the journey, in the course of which Sayyidna ‘Ubadah Ibn Samit ؓ suggested to Ibn Ubayy to approach the Holy Prophet ﷺ and admit his guilt before him who would pray Allah for his pardon and he would attain salvation. When he heard this suggestion, he turned his head away. No Qur’ anic verses pertaining to Ibn Ubayy were revealed until then, but when he turned himself away in haughty arrogance, Sayyidna ‘Ubadah Ibn Samit ؓ said: “ Certainly, the Qur’ an will reveal verses pertaining to your turning down the advice.” While the Holy Prophet ﷺ was on his journey, Sayyidna Zaid Ibn Arqam ؓ came near him again and again, and he was firm that since this hypocrite has called him a liar and embarrassed him in front of the entire nation. Allah would surely reveal verses to clear him and give the lie to the hypocrite. Suddenly Sayyidna Zaid Ibn Arqam ؓ noticed that the Holy Prophet ﷺ entered into the state that he experienced when he received revelation. He stared breathing heavily, his forehead dripped with perspiration and his mount, the she-camel, began to feel the weight of the revelation. Sayyidna Zaid Ibn Arqam ؓ sensed that some revelation was coming down regarding that matter. When that state of revelation was over, and, because his own mount was closer to the mount of the Holy Prophet ﷺ ، he held the ear of Zaid ؓ and said یا غُلَامُ صَدَّقَ اللہُ حَدِیثَکَ وَ نَزَلَت سُورَۃُ المُنافِقِینَ فِی اِبنِ اُبیٍّ مِن اَوَّلِھَا اِلٰی آخِرِھَا “ O Boy, Allah has confirmed the veracity of your statement, and the entire Surah Al-Munafiqun – from the beginning to the end – has been revealed in connection with Ibn Ubayy’ s incident.” This shows that Surah Al-Munafiqun was revealed in the course of the journey. According to Baghawi’ s narration, however, the Holy Prophet ﷺ had reached Madinah and Sayyidna Zaid Ibn Arqam ؓ was hiding himself in the house for fear of reprisal, when this Surah was revealed. And Allah knows best! According to another narration, when the Messenger of Allah ﷺ approached Madinah at the valley of Aqiq, ‘Abdullah, the son of the hypocrite ‘Abdullah Ibn Ubayy, who was faithful believe, went forward and searched through the throng of mounts and, finding his father’ s mount, made it sit. He placed his foot on its knees and said to his father: “ By Allah! You cannot enter Madinah unless the Messenger of Allah ﷺ permits you, and unless you clarify who are the most honourable inhabitants of Madinah that expel the meanest ones. Tell me who is the most hounourable one, the Messenger of Allah or you?” Passer-by were reproaching ‘Abdullah as to how unkindly he was treating his father. By then the mount of Allah’ s Messenger ﷺ came near. He inquired what was happening. People said that ‘Abdullah has barred his father’ s entry into Madinah unless Allah’ s Messenger ﷺ permits him. The Holy Prophet ﷺ saw that the hypocritical Ibn Ubbay declared to his son that he himself was the meanest of the citizens of Madinah, even meaner than children and women, and the Holy Prophet ﷺ the most honourable of them. At this, the Messenger of Allah ﷺ said to the son: Leave his way; let him enter.” The son then let him enter. Only this much is the story of the revelation of Surah Al-Munafiqun. At the beginning of the story, a concise reference was made to the campaign of Banul-Mustaliq where it was shown that the real person responsible for the campaign was Harith Ibn Dirar who at that time was not a Muslim but embraced Islam later. He was the father of Sayyidah Juwairiyah ؓ who too was not a Muslim but embraced Islam later, and became one of the noble wives of the Holy Prophet ﷺ . Musnad Ahmad, Abu Dawud and others record that when Banul-Mustaliq were defeated, spoils of war, together with prisoners of war, fell into Muslim hands. According to Islamic Law, all prisoners and spoils of war were distributed among the Mujahidin. Among the prisoners of war was Juwairiyah ؓ the daughter of Harith Ibn Dirar. She fell to the lot of Sayyidna Thabit Ibn Qais Ibn Shammas. He entered into the contract of kitabah to set her free in lieu of a specified sum of money.1 (1) For fuller explanation of the contract of kitabah, see volume 6, pp.426-427 of this book under the commentary of Surah 24:33. (Muhammad Taqi Usmani) According to Sayyidah Juwairiyah’ s ؓ contract of kitabah, the sum specified was very large and she could not pay off the large sum of money to purchase her freedom. She came to the Holy Prophet ﷺ and said: “ I have embraced Islam and I bear witness that there is only One Allah and He has no partners, and that you are Allah’ s Messenger.” Then she went on to narrate her story: “ I fell to the lot of Thabit Ibn Qais Ibn Shammas, but we entered into the contract of kitabah and the sum specified in the contract is so large that I cannot manage. Please do help me.” The Holy Prophet ﷺ acceded to her request. In addition, he expressed his intention to emancipate her and marry her. For Sayyidah Juwairiyah ؓ ، this was a great boon. How could she refuse to accept this offer? She accepted the offer whole-heartedly and thus became one of the noble wives of the Holy Prophet ﷺ . The mother of the Faithful, Sayyidah Juwairiyah ؓ says that three days before the Holy Prophet ﷺ came for the campaign of Banul-Mustaliq ‘I saw in my dream that the moon arose in Yathrib and it came and fell in my lap. I did not narrate this dream to anyone at that time. Now I have seen its interpretation with my own eyes.’ She was the daughter of the leader of her nation. When she became one of the wives of the Holy Prophet ﷺ ، it exerted a great influence on the entire tribe. One advantage that accrued to all women captured with her was that all of them were emancipated. They were relatives of the Mother of the Faithful. The Muslims set free all slave-girls related to her when they came to know of her joining the rank of the Mother of Faithful. About one hundred of them were emancipated with her. Her father saw a miracle of the Holy Prophet ﷺ and embraced Islam. The above story imparts guiding principles on important issues The circumstances, under which Surah Al-Munafiqun was revealed, indeed help us understand the basic interpretation of the Surah. Additionally, they bring out some important guiding principles related to moral or ethical, political and social issues. That is why the full story has been fully recounted here. The guiding principles derived from this story are given below: The foundation Stone of Islamic Polity: Establishment of Islamic Brotherhood which aims at Ending Colour, Racial and Linguistic Discriminations, and Indigenous-Alien Prejudices. The episode of the dispute that broke out between an Emigrant and a Helper, and each side calling their fellow-Emigrants and their fellow-Helpers respectively for help was the icon of paganism which the Holy Prophet ﷺ destroyed. He established the principle that all believers are brothers, regardless of their race, colour, language, or nationality. The bond of brotherhood the Holy Prophet ﷺ established between the Refugees and the Helpers had made them like real brothers. It is, however the ancient Shaitanic network to get people involved in mutual co-operation and help on this basis alone. This necessarily results in blocking out the Islamic concept of mutual co-operation based on race and nationalism taken place. In this way, the Shaitan causes friction among Muslims. In this instance also a similar situation would have developed if the Holy Prophet ﷺ did not arrive on the scene in time and quell the dispute and said to them that it was the stinking slogan of paganism and that they should give it up. He re-established them on the Qur’ anic principle of mutual co-operation وَتَعَاوَنُوا عَلَى الْبِرِّ‌ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (And help each other in righteousness and piety, and do not help each other in sin and aggression…5:2). In other words, the standard for Muslims to help others or to receive help from others is good will, justice, fair play and equity. They should co-operate mutually on this basis, even though the others may belong to another race, ethnic group, or to another region. They should not unite in one conjoint to co-operate in sin and injustice, even though he may be father or brother. This is the just and rational foundation which Islam has laid, and the Messenger of Allah ﷺ himself took care of this every step of the way and commanded everyone to follow the principle. In his Farewell Address, he said that all customs of paganism are trampled under his feet. The idols of discrimination of Arab-non-Arab, white-black and indigenous-aliens have been broken. Islamic principle of mutual help and co-operation is Truth and Justice. All should apply it. Another lesson that stems from this story is that the enemies of Islam since time immemorial use nationalism and regionalism to cause friction, and break up the Muslim Community. Whenever the opportunity arises, they split them up. Alas, the Muslims have long forgotten this lesson, and the enemies have once more set up the same Shaitanic network to break up Islamic unity. The Muslims all over the world have put the religion and the religious principles into oblivion. As a result, they have become victims of civil wars. Their united front to fight disbelief has been smashed. The Muslim world is divided not only into Arabs and non-Arabs, but further divided into Egyptian, Syrian, Hijazi and Yemeni. In the Indo-Pak subcontinent, the Punjabis, Bengalis, Sindhis, Hindis, Pathans and Balochis are victims of mutual differences. To Allah we direct our complaint! The enemies of Islam are toying with our differences. As a result, they are overcoming us in all fields, and we are defeated everywhere. We have developed a slavish mentality and are forced to take refuge in them. Even today we can see with our open eyes Divine help and assistance coming to us, provided we adopt the Qur’ anic principles and the guidance of Allah’ s Messenger ﷺ ; provided we adhere to a strong Islamic brotherhood instead of showing a slavish devotion to the lifestyle of others; and provided we break down the idols of colour, race, language and region. The Noble Companions’ Unparalleled Adherence to Islamic Principles and their Lofty Station This incident further shows that though the Shaitan made some people raise the slogan of paganism temporarily, the ‘Iman was so engrossed in their hearts that the slightest admonition was sufficient to jolt them into repenting. They had such a high degree of love and reverence for Allah and His Messenger ﷺ that no relationship and sense of nationality could act as a barrier against it. An eloquent testimony of that is contained in the statement of Zaid Ibn Arqam ؓ . He himself was a member of the tribe of Khazraj and Ibn Ubayy was the leader of that tribe, and the former loved and venerated the latter most dearly, but he could not tolerate the provocative words uttered against the Refugee Muslims and Allah’ s Messenger ﷺ and complained to him about the hypocrites. The tribal-worshippers of the present age would never have dared to take the complaint of their leaders to the Holy Prophet ﷺ . The attitude of Ibn Ubayy’ s son ‘Abdullah in this incident makes it crystal clear that his real love and veneration was dedicated to Allah and His Messenger ﷺ . When he heard him utter words against them, he went to Allah’ s Messenger ﷺ and sought his consent to cut off his father’ s head. When the Holy Prophet ﷺ did not permit him, he made his father’ s mount sit, when he approached Madinah, blocked his way and forced him to admit that the Messenger of Allah ﷺ is ‘the most honourable’ and that he himself is ‘the meanest one’. He did not open the way for his father before the Holy Prophet’ s ﷺ permission. Besides, the idols of nation-worship and land-worship were broken to pieces in the battles of Badr, Uhud and Ahzab, which proved that all Muslims are brothers, no matter which nationality, country, colour or language group they belong to. Anyone who does not believe in Allah and his Messenger ﷺ is an enemy, even though he may be his own real brother or father. ھزار خویش کہ بیگا انہ از خدا باشد فدایٔے یک تنِ بیگانہ کآشنا باشد Thousand of relatives who are alien to Allah May be sacrificed to an alien who is faithful to Allah. Taking care of General Welfare of Muslims: Protecting them from misunderstanding Another point illustrated by this incident is that an act which is permissible in itself should be avoided if it may create a misunderstanding in the mind of a Muslim, or may provide an opportunity for the enemies to spread misunderstanding among them. Thus, despite the fact that Ibn Ubayy’ s hypocrisy was exposed openly, the Messenger of Allah ﷺ did not permit Sayyidna ‘Umer ﷺ to behead him when he sought his permission, because the enemies could create misunderstanding in the public minds that Muhammad ﷺ killed his own Comrades. But it should be noted that, as other traditions prove, such acts may be abandoned only when they are not from the basis objectives of Shariah, they cannot be abandoned for such an apprehension. Instead, attempts must be made to remove the danger and do the work dictated by the objectives of Shari’ ah.

And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (When the hypocrites come unto thee): '(When the hypocrites come unto thee (O Muhammad)) when the hypocrites of Medina, 'Abdullah Ibn Ubayy, Mu'attib Ibn Qushayr and Jadd Ibn Qays-who were cousins-come to you, (they say: We bear witness) we swear by Allah (that thou art) O Muhammad (indeed Allah's messenger) we know this and are conscious of it. (And Allah knoweth) and Allah bears witness (that thou art) O Muhammad (indeed His messenger) without the need for the testimony of the hypocrites, (and Allah beareth witness) and Allah knows (that the Hypocrites are speaking falsely) that the hypocrites lie in their oath, because they do not know it nor are their hearts conscious of it.

�and God bears witness that the hypocrites truly are liars.He said:[This was] because they affirmed with their tongues what their hearts did not acknowledge. This is why He named them hypocrites. Whoever knows [the truth] with his heart and affirms it with his tongue, yet without any excuse does not perform with his bodily members (bi-arkānihi) that which God has made compulsory for him, is like Iblīs, may God curse him, who knew it [the truth] and affirmed it, but did not act upon His commandments.He further said:Hypocrisy (nifāq) is of two kinds: [one is] a belief (ʿaqd) held in the heart which is contradicted outwardly on the tongue, just as He has said, Exalted is He: They say with their tongues what is not in their hearts [48:11]; the other is the hypocrisy of the natural self (nafs al-ṭabʿ) towards the person to whom it belongs, and this was referred to by the Prophet when he said, �The hidden association [idolatry] (shirk) in my community is more hidden than the crawling of an ant across a boulder on a dark night.� His words, Exalted is He:

Which was revealed in Al-Madinah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Case of the Hypocrites and their Behavior Allah the Exalted states that the hypocrites pretended to be Muslims when they went to the Prophet . In reality, they were not Muslims, but rather the opposite. This is why Allah the Exalted said, إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ (When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah.") meaning, `when the hypocrites come to you, they announce this statement and pretend to believe in it.' Allah informs that there is no substance to their statement, and this is why He said, وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ (Allah knows that you are indeed His Messenger,) then said, وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ (And Allah bears witness that the hypocrites are liars indeed.) meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed. Allah's statement, اتَّخَذْواْ أَيْمَـنَهُمْ جُنَّةً فَصَدُّواْ عَن سَبِيلِ اللَّهِ (They have made their oaths a screen. Thus they hinder (others) from the path of Allah.) meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. Some Muslims were deceived because they did not know their falsehood, and thus, thought that they were Muslims. Some Muslims believed what hypocrites say and even imitated them in their outward behavior. However, inwardly, hypocrites seek the destruction of Islam and its people, and this is why trusting them might bring great harm to many people. This is why Allah said next, فَصَدُّواْ عَن سَبِيلِ اللَّهِ إِنَّهُمْ سَآءَ مَا كَانُواْ يَعْمَلُونَ (Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.) Allah said, ذَلِكَ بِأَنَّهُمْ ءَامَنُواّ ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لاَ يَفْقَهُونَ (That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.) meaning, He has decreed them to be hypocrites because they reverted from faith to disbelief and exchanged guidance for misguidance. Therefore, Allah stamped and sealed their hearts and because of it, they cannot comprehend the guidance, nor any goodness can reach their hearts. Truly, their hearts neither understand, nor attain guidance. Allah said, وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَـمُهُمْ وَإِن يَقُولُواْ تَسْمَعْ لِقَوْلِهِمْ (And when you look at them, their bodies please you; and when they speak, you listen to their words.) meaning, hypocrites have a graceful outer appearance and are eloquent. When one hears them speak, he will listen to their eloquent words, even though hypocrites are truly weak and feeble, full of fear, fright and cowardice. Allah's statement, يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ (They think that every cry is against them.) means, every time an incident occurs or something frightening happens, they think that it is headed their way. This is indicative of their cowardice, just as Allah said about them, أَشِحَّةً عَلَيْكُمْ فَإِذَا جَآءَ الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدورُ أَعْيُنُهُمْ كَالَّذِى يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ أوْلَـئِكَ لَمْ يُؤْمِنُواْ فَأَحْبَطَ اللَّهُ أَعْمَـلَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيراً (Being miserly towards you then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues, miserly towards good. Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah.) (33:19) They are shapes that do not have much substance, and this is why Allah said, هُمُ الْعَدُوُّ فَاحْذَرْهُمْ قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ (They are the enemies, so beware of them. May Allah curse them! How are they denying the right path) means, how they are being led astray to the misguidance, away from the guidance. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said, «إِنَّ لِلْمُنَافِقِينَ عَلَامَاتٍ يُعْرَفُونَ بِهَا: تَحِيَّتُهُمْ لَعْنَةٌ وَطَعَامُهُمْ نُهْبَةٌ وَغَنِيمَتُهُمْ غُلُولٌ لَا يَقْرَبُونَ الْمَسَاجِدَ إِلَّا هَجْرًا، وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا دَبْرًا، مُسْتَكْبِرِينَ لَا يَأْلَفُونَ وَلَا يُؤْلَفُونَ، خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ وفِي رِوَايَةٍ سُخُبٌ بِالنَّهَار» (Hypocrites have certain signs that they are known by. Their greeting is really a curse, their food is from stealing and the war booty they collect is from theft. They shun the Masjid and they do not come to the prayer but at its end. They are arrogant; it is neither easy for them to blend in, nor it is easy for people to blend with them. They are like pieces of wood by night and are noisy by day.)