Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Munafiqun

1. Al-Aʿazzu (الْأَعَزُّ) – The more honorable

Linguistic Root & Etymology

The root is ʿ-Z-Z (ع-ز-ز), which means to be mighty, honorable, or powerful. Al-Aʿazzu is the superlative form, meaning “the mightiest” or “the more honorable.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:8), this is the word used by the leader of the hypocrites, ‘Abdullah ibn Ubayy, in his infamous, rebellious statement. “They say, ‘If we return to Medina, the more honorable (al-aʿazzu) will surely expel therefrom the more humble.'” The commentators explain that he was referring to himself and his followers as “the more honorable” residents of Medina, and to the Prophet and the Emigrants as “the more humble,” whom he planned to expel upon their return. It was a statement of profound arrogance, tribalism, and a direct challenge to the authority of the Prophet.

Thematic Context

This connects to the central theme of the surah: the false versus the true criteria for honor. The hypocrites’ entire worldview is based on the false honor of tribal status and worldly power. The surah immediately refutes this claim in the same verse: “And to Allah belongs all honor, and to His Messenger, and to the believers.” The theme is a radical redefinition of honor. True honor (ʿizzah) is not a matter of tribal standing, but of sincere allegiance to God.

Modern & Comparative Lens

The arrogant claim of a local elite to be “the more honorable” and their desire to expel “outsiders” is a timeless story of nationalism, tribalism, and xenophobia. This verse is a powerful critique of this mindset. It exposes the false pride that lies at the heart of such exclusionary ideologies. The Qur’an’s response is to establish a new, transcendent basis for honor that is open to all who believe, regardless of their origin.

Practical Reflection & Application

This verse is a profound warning against seeking honor in the wrong places. We must never feel that our honor comes from our nationality, our race, our wealth, or our family name. The practical application is to seek the true and lasting honor that comes from God alone. We do this by cultivating a deep and sincere faith and by living a life of humble submission. This is the only honor that is real and the only honor that will last.

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2. Adhall (الْأَذَلُّ) – The more humble

Linguistic Root & Etymology

The root is DH-L-L (ذ-ل-ل), which means to be low or humble. Al-Adhall is the superlative form, meaning “the lowliest” or “the more humble.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:8), this is the derogatory term that the leader of the hypocrites used to refer to the Prophet and the believers, especially the Emigrants. He threatened that “the more honorable will surely expel therefrom the more humble (al-adhall).” The commentators explain that he was looking at the believers through a purely materialistic and tribal lens. Because the Emigrants had left their homes and wealth in Mecca and were now reliant on the hospitality of the Ansar, he saw them as “lowly” and without status. His statement was a profound insult born of his arrogance.

Thematic Context

This connects to the theme of the surah’s complete inversion of the worldly criteria for honor. The hypocrites see the believers as “adhall” (lowly), but the surah immediately refutes this by stating that true honor belongs to Allah, His Messenger, and the believers. The theme is that the worldly state of humility and poverty, when it is for the sake of God, is, in the divine scale, a state of the highest honor. The one who is truly “lowly” is the one who is cut off from God, no matter how high their worldly status may seem.

Modern & Comparative Lens

The tendency to look down on immigrants, refugees, and the poor as being “lowly” is a timeless and ugly form of social prejudice. This verse is a powerful critique of this mindset. The Qur’an takes the very term of insult (“the more humble”) and shows that, in the reality of the divine economy, these are the very people who possess the true honor. This is a radical re-evaluation of social status, similar to the “blessed are the meek” of the Gospels.

Practical Reflection & Application

This verse is a powerful lesson in humility and a warning against judging others by their worldly status. The practical application is to honor the poor and the humble among the believers, recognizing that their station with God may be far higher than our own. We should never look down on anyone for their lack of wealth or status, as this is the very mindset of the hypocrites. True humility is to see the honor of God in the humblest of His servants.

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3. Ajsāmuhum (أَجْسَامُهُمْ) – Their bodies

Linguistic Root & Etymology

Ajsām is the plural of jism (root: J-S-M (ж-с-м)), which refers to the physical body or stature of a person.

Classical Exegesis (Tafsir)

In the powerful description of the hypocrites in Surah Al-Munafiqun (63:4), the surah says, “And when you see them, their bodies please you.” The commentators explain that the hypocrites of Medina were often physically impressive. They were well-built, handsome, and eloquent. Their outward appearance was pleasing and gave them an air of importance. The surah highlights this detail to contrast their impressive exterior with their completely hollow and corrupt interior.

Thematic Context

This connects to the central theme of the surah: the contrast between outward appearance and inner reality. The hypocrites are the ultimate example of this disconnect. They have beautiful “bodies” and impressive speech, but their hearts are empty of faith, and they are as useless as “propped-up timbers.” The theme is a powerful warning against being deceived by superficial appearances. True worth is not in the beauty of the body, but in the sincerity of the heart.

Modern & Comparative Lens

The obsession with physical appearance and the tendency to judge people by their outward form is a central feature of modern “image-based” culture. This verse is a timeless and profound critique of this superficiality. It is a call to look beyond the “pleasing bodies” and the eloquent speech to the reality of a person’s character and their inner state. It is a powerful statement on the importance of substance over style.

Practical Reflection & Application

This verse is a direct guide for how we should evaluate ourselves and others. We should not be overly concerned with our own physical appearance, nor should we be overly impressed by the appearance of others. The practical application is to focus our efforts on beautifying our inner selves—our character, our sincerity, our faith. This is the true beauty that is pleasing to God and that will have lasting value in the Hereafter.

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4. Āmanū thumma kafarū (آمَنُوا ثُمَّ كَفَرُوا) – They believed, then they disbelieved

Linguistic Root & Etymology

Āmanū means “they believed.” Thumma means “then.” Kafarū means “they disbelieved.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:3), this is the divine explanation for the state of the hypocrites. “That is because they believed, then they disbelieved, so a seal was set upon their hearts.” The commentators explain that the hypocrites had, at some point, made the outward declaration of faith (“they believed”). However, their faith was not sincere, and they quickly reverted in their hearts to a state of disbelief and rejection (“they disbelieved”). As a consequence of this willful and treacherous act of apostasy of the heart, God “sealed” their hearts, making it impossible for them to ever find their way back to true guidance.

Thematic Context

This connects to the theme of the origins and the consequences of hypocrisy. The surah provides a clear diagnosis of their spiritual pathology. Their state is not one of simple ignorance; it is a state of post-belief rejection. The theme is a powerful warning about the danger of taking one’s faith for granted. To be given the gift of belief and to then willfully reject it is a crime of such magnitude that it can lead to a permanent sealing of the heart.

Modern & Comparative Lens

The phenomenon of “deconversion” or losing one’s faith is a major topic in the modern study of religion. This verse provides a theological framework for understanding a specific type of this: the person who makes a superficial entry into faith and then quickly abandons it when faced with its realities. The verse places the ultimate responsibility for this on the individual’s own choice, which then leads to a divine consequence.

Practical Reflection & Application

This verse is a profound and sobering warning. It should make us cherish the gift of faith and be fearful of ever losing it. The practical application is to constantly nurture our faith through knowledge, worship, and good deeds. We must never become complacent. We should constantly pray the prayer of the Prophet: “O Turner of the hearts, make my heart firm upon Your religion.” This is the only protection against the terrible fate of those who “believed, then disbelieved.”

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5. Anfiqū (أَنفِقُوا) – Spend

Linguistic Root & Etymology

The root is N-F-Q (н-ф-қ), which means to spend. The command anfiqū means “Spend!” It is a call to charitable giving.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:10), this is the direct command given to the believers. “And spend from that which We have provided for you before death comes to one of you.” The commentators explain that this is a call to use the blessing of wealth in a way that will have eternal benefit. The verse is a powerful motivation for charity, as it is framed by the reality of death. The time to “spend” is now, while we are alive, before the moment comes when we will desperately wish for a second chance to give.

Thematic Context

This connects to the surah’s theme of the contrast between the believers and the hypocrites. The hypocrites have just been condemned for their miserliness, as they said, “Do not spend on those who are with the Messenger of Allah.” This verse provides the direct counter-command to the believers. The hypocrites withhold; the believers “spend.” The theme is that generosity is a key proof of sincere faith, while miserliness is a key characteristic of hypocrisy.

Modern & Comparative Lens

The call to charity is a universal religious and ethical principle. The Qur’anic command is notable for its powerful and direct psychological motivation. It links the act of “spending” directly to the reality of “death.” This is a profound and effective way of breaking the human attachment to wealth. It is a reminder that our wealth is a temporary trust, and its only true and lasting value is in what we “send forward” for our Hereafter by “spending” it in the cause of God.

Practical Reflection & Application

This verse is a direct and urgent call to be generous. The practical application is to make regular and consistent charity a non-negotiable part of our lives. We should not wait until we are old or on our deathbeds to be charitable. We should “spend” now, from the provisions that God has given us, with the joyful confidence that we are not decreasing our wealth, but are in fact making the most profitable investment possible for our eternal future.

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6. Annā yuʾfakūn (أَنَّىٰ يُؤْفَكُونَ) – How are they deluded?

Linguistic Root & Etymology

Annā is “How?” Yuʾfakūn (root: A-F-K (أ-ф-к)) is a passive verb meaning “they are turned away” or “they are deluded.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:4), after describing the hypocrisy and the treachery of the hypocrites, the surah concludes with a divine curse and this question of astonishment. “May Allah destroy them; how are they deluded?” The commentators explain this as an expression of wonder at the sheer irrationality of their position. After the truth has been made so clear, how is it possible for a rational person to be so completely “turned away” from it and to choose a path of such obvious self-destruction? Their state is not just one of sin, but of profound and pitiable delusion.

Thematic Context

This connects to the theme of the irrationality of hypocrisy. The surah has systematically exposed the contradictory and self-defeating nature of the hypocrites’ position. This final question is a summary judgment on their intellectual and spiritual state. The theme is that hypocrisy is not a clever strategy; it is a profound state of being “deluded,” of being completely out of touch with reality.

Modern & Comparative Lens

The question of “how” a person can believe in something that is so obviously false or act in a way that is so clearly self-destructive is a central question in psychology. This verse is a powerful and ancient expression of this same sense of wonder. It is a recognition that the human capacity for self-deception can be immense. The Qur’an’s answer is that this state of delusion is the ultimate consequence of turning away from the clear light of divine guidance.

Practical Reflection & Application

This verse should fill our hearts with gratitude for the gift of clarity and guidance, and a fear of the state of delusion. The practical application is to constantly pray to God to protect us from being “deluded.” We should ask Him to show us the truth as truth and the falsehood as falsehood. It is a call to a life of intellectual and spiritual honesty, and a constant seeking of refuge from the darkness of self-deception.

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7. Aṣṣaddaqa (فَأَصَّدَّقَ) – Then I would give charity

Linguistic Root & Etymology

The root is Ṣ-D-Q (ص-д-қ), meaning to be truthful. The Form V verb taṣaddaqa means to give charity (ṣadaqah), as it is a proof of one’s sincerity. Fa-aṣṣaddaqa is an emphatic form, “Then I would surely give charity.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:10), this is the first of the two things that the regretful soul will plead for at the moment of death. “My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.” The commentators explain that the dying person, upon seeing the reality of the Hereafter and the immense reward for charity, will be filled with a profound regret for their own miserliness. Their first and most urgent desire will be to go back and to give in charity. This highlights the immense value of charity in the sight of God.

Thematic Context

This connects to the surah’s theme of the importance of spending in the way of God. The surah has just commanded the believers to “spend.” This verse is the powerful, negative proof of the importance of that command. It shows the terrible regret of the one who failed to do so. The theme is a powerful motivation to not be among those who make this desperate and futile plea. The time to give charity is now.

Modern & Comparative Lens

The phenomenon of “deathbed charity” or the desire of the wealthy to give away their fortunes at the end of their lives is a common one. This verse is a powerful and ancient depiction of this. It is a profound insight into the human condition: at the moment when wealth becomes utterly useless to us, its true value in the eternal sense becomes shockingly clear. The verse is a call to have this clarity now, while our giving can still benefit us.

Practical Reflection & Application

This verse is one of the most powerful motivators for charity in the entire Qur’an. The practical application is direct and clear: we should give in charity now, so that we are not among those who will beg to do so when it is too late. It encourages us to make charity a regular and central part of our lives, seeing it not as a loss, but as the ultimate investment that we are sending forward to our own eternal future.

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8. Al-ʿIzzah (الْعِزَّة) – The honor

Linguistic Root & Etymology

The root is ʿ-Z-Z (ع-з-з), meaning to be mighty, honorable, or powerful.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:8), this is the divine refutation of the hypocrites’ arrogant claim. After they claimed that “the more honorable” would expel “the more humble,” the verse immediately responds, “And to Allah belongs all honor (al-ʿizzah), and to His Messenger, and to the believers.” The commentators explain that this is a definitive and absolute redefinition of honor. True honor does not come from wealth, tribe, or worldly status. It is a quality that belongs to God, and He bestows it upon those who are in a state of sincere allegiance to Him and His Messenger. The believers, who the hypocrites deemed “humble,” are, in reality, the possessors of the only true and lasting honor.

Thematic Context

This is the central theme of the surah: the contrast between the false, worldly honor of the hypocrites and the true, divine honor of the believers. The surah systematically dismantles the hypocrites’ claims to honor and exposes their inner state of humiliation and cowardice. This verse provides the positive and foundational principle. The theme is a radical re-orientation of the believer’s entire value system. The source of all honor is God, and the path to that honor is faith.

Modern & Comparative Lens

The quest for “honor,” “dignity,” or “respect” is a fundamental human drive. This verse provides a theological foundation for this. It asserts that true human dignity is not a human construct, but is a reflection of a divine attribute that is bestowed upon those who live a life of faith. This is a powerful statement against all worldly systems that seek to grant or withhold honor based on materialistic or tribalistic criteria.

Practical Reflection & Application

This verse should be a source of immense honor and confidence for every believer. We should not seek our honor or our self-worth from the praise of people or from our worldly achievements. The practical application is to seek our “ʿizzah” from God alone. We should live a life of sincere faith and obedience, with the full and certain confidence that this is the only path to true, lasting, and unbreakable honor, both in this life and the next.

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9. Dhikr Allāh (ذِكْرِ اللَّهِ) – The remembrance of Allah

Linguistic Root & Etymology

Dhikr (root: DH-K-R (ذ-к-р)) means remembrance, mention, or reminder. Allāh is God.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:9), a direct warning is given to the believers. “O you who have believed, let not your wealth and your children divert you from the remembrance of Allah.” The commentators explain that the “remembrance of Allah” is a comprehensive term that includes the five daily prayers, the recitation of the Qur’an, and the general state of being mindful of God. The verse is a warning against the two greatest worldly distractions—the pursuit of wealth and the love of one’s children—and the danger that they can cause a person to neglect their primary duty of remembering their Lord. This is a direct contrast to the hypocrites, whom Satan has made “forget the remembrance of Allah.”

Thematic Context

This connects to the surah’s central theme of prioritizing the relationship with God over all worldly attachments. The surah has exposed the hypocrites, whose ultimate allegiance is to the world. This verse is a direct and compassionate warning to the believers to not fall into the same trap. The theme is one of a balanced life, where love for wealth and family is kept within its proper bounds and is never allowed to compromise the ultimate priority of remembering God.

Modern & Comparative Lens

The concept of “remembrance” (dhikr) is the cornerstone of Islamic spirituality. The tension between this remembrance and the distractions of “wealth and children” is the central struggle of the human condition. This verse is a timeless and universal warning about the danger of allowing our worldly responsibilities and attachments to crowd out our spiritual life. It is a call to a life of mindful balance.

Practical Reflection & Application

This verse is a direct and practical guide for our daily lives. The practical application is to be vigilant and to ensure that our work and our family life do not cause us to neglect our “remembrance of Allah,” especially our five daily prayers. We should strive to make our wealth and our children a means of drawing closer to God, not a distraction that pulls us away from Him. It is a call to keep our ultimate priority clear in the midst of the busyness of our lives.

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10. Fa-ḥdharhum (فَاحْذَرْهُمْ) – So beware of them

Linguistic Root & Etymology

The root is Ḥ-DH-R (х-д-р), which means to be wary or to be cautious. The command fa-ḥdharhum means “So beware of them!” or “Be on your guard against them!”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:4), after describing the hypocrites as the “true enemy,” God gives this direct and sharp command to the Prophet and the believers. The commentators explain that this is a command to be spiritually and politically vigilant. It is not a command for aggression, but for caution. The believers should not be naive or deceived by the hypocrites’ pleasing appearance or their sweet words. They must always be aware of their potential for treachery and be on guard against their plots. It is a call to a state of discerning awareness.

Thematic Context

This connects to the surah’s central theme of unmasking the reality of the hypocrites. The surah is a divine intelligence briefing, exposing the nature and the danger of the “enemy within.” The command to “beware of them” is the practical security measure that follows from this intelligence. The theme is that a healthy community must be aware of the internal threats to its well-being and must take the necessary precautions to protect itself.

Modern & Comparative Lens

The need for “vigilance” against internal threats is a key principle of security and governance in any society. This verse provides a theological basis for this. It is a call to be wise and discerning, not to be naively trusting of those who have demonstrated their untrustworthiness. It is a rejection of a sentimental unity that ignores the real dangers posed by those who work to undermine the community from within.

Practical Reflection & Application

This verse is a profound lesson in social and spiritual discernment. The practical application is to be “wise as serpents and gentle as doves.” We should be loving and merciful with our fellow believers, but we should not be naive. We must be “on our guard” against those who use the language of faith to promote division, corruption, or falsehood within our communities. It is a call to a faith that is both compassionate and discerning.

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11. Fāsiqīn (الْفَاسِقِين) – The defiantly disobedient

Linguistic Root & Etymology

The root is F-S-Q (ф-с-қ), meaning to go out from or to deviate. A fāsiq is one who has “gone out” of the bounds of obedience.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:6), after stating that God will not forgive the hypocrites who arrogantly refuse to seek the Prophet’s prayer, the verse concludes, “Indeed, Allah does not guide the defiantly disobedient people.” The commentators explain that their state of hypocrisy and arrogance has made them “fāsiqīn“—a people whose fundamental character is one of defiant disobedience. Because they have chosen this state for themselves, they have become unworthy of receiving God’s guidance. God’s guidance is a gift that is withheld from those who have proven themselves to be fundamentally corrupt.

Thematic Context

This connects to the theme of the causes of misguidance. The surah makes it clear that misguidance is not an arbitrary act of God, but is a consequence of a people’s own choices. The state of being a “fāsiq” is the state that creates the barrier to guidance. The theme is one of personal responsibility. God does not guide a people who have chosen the path of defiant corruption.

Modern & Comparative Lens

This is a powerful statement on the relationship between ethics and epistemology. It suggests that a person’s moral and spiritual state has a direct impact on their ability to be guided to the truth. A life of persistent sin and defiance (“fisq“) corrupts the heart and makes it unreceptive to guidance. This is a timeless description of how a corrupt character can lead to a clouded intellect.

Practical Reflection & Application

This verse is a profound warning against the danger of persistent and unrepented sin. The practical application is to be quick to repent whenever we fall into disobedience. We must avoid allowing our sins to accumulate to the point where we become a “fāsiq” people whose hearts are sealed from guidance. It is a call to a life of constant self-correction and a return to the path of humble obedience.

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12. Hum al-ʿaduww (هُمُ الْعَدُوُّ) – They are the enemy

Linguistic Root & Etymology

Hum is “they.” Al-ʿAduww is “the enemy.” The use of the definite article and the pronoun structure creates a statement of ultimate definition: “They [and they alone] are the [true] enemy.”

Classical Exegesis (Tafsir)

In the powerful description of the hypocrites in Surah Al-Munafiqun (63:4), after detailing their pleasing appearance, their eloquent speech, and their inner cowardice, the surah makes this definitive and shocking declaration. The commentators explain that this is a divine warning of the highest degree. The open, declared disbeliever is a known enemy. The greater and more insidious danger is the “enemy within”—the hypocrite who lives among the believers, knows their secrets, and works to undermine them from the inside. They are the “true enemy” because their danger is hidden and more potent.

Thematic Context

This is the central, defining statement of the surah’s critique of the hypocrites. The surah is a call to the believers to recognize the true nature of this internal threat. The theme is one of unmasking and identifying the real danger. The surah shifts the focus of the believers’ concern from the external enemy to the more complex and dangerous internal one. This was a crucial lesson for the stability and the security of the new community in Medina.

Modern & Comparative Lens

The concept of the “enemy within” is a powerful and recurring one in political and social thought. This verse is a timeless warning about the danger of internal subversion and treachery. It is a call to a realistic and discerning approach to community security, one that is aware that the greatest threats can often come from those who claim to be on your side. The verse is a powerful statement on the dangers of fifth columns in any society.

Practical Reflection & Application

This verse is a call to a faith that is discerning and wise. While we must have a good opinion of our fellow believers, we must also not be naive about the reality of hypocrisy. The practical application is to be aware of the characteristics of the hypocrites that the surah has described, and to be cautious of those who exhibit them. It is a call to protect the unity and the integrity of our community from the corrosive and destructive influence of the “enemy within.”

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13. Ittakhadhū aymānahum junnatan (اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً) – They have taken their oaths as a cover

Linguistic Root & Etymology

Ittakhadhū means “they have taken.” Aymānahum is “their oaths.” Junnatan is a shield or a cover.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:2), this phrase describes the primary methodology of the hypocrites. “They have taken their oaths as a cover, so they averted [people] from the way of Allah.” The commentators explain that the hypocrites use their false oaths of belief as a “shield.” They use it to protect their lives and their property within the Muslim community, and to gain the trust of the believers, which they then use to secretly work against Islam and to avert others from the true path. Their sworn allegiance is not a sincere commitment, but a deceptive tool.

Thematic Context

This connects to the surah’s theme of exposing the reality of the hypocrites, who are a key part of the “Party of Satan.” The surah diagnoses their methodology with precision. Their primary weapon is the abuse of a sacred act—the oath. They take the most solemn of declarations and turn it into a “cover” for their own malicious intentions. This is a profound act of sacrilege and deception.

Modern & Comparative Lens

The use of “virtue signaling” or the cynical use of moral and religious language to “cover” a self-serving or malicious agenda is a timeless phenomenon. This verse is a powerful critique of this. It is a warning against those who use the outward symbols of piety as a “shield” for their own corrupt designs. It is a call to judge people by their actions and their fruits, not just by their sworn declarations.

Practical Reflection & Application

This verse is a warning to be sincere in our own oaths and to be discerning about the oaths of others. For ourselves, the practical application is to ensure that our own declaration of faith is a sincere commitment of the heart, not a mere “cover.” For our community, it is a call to be wise and not to be naive, and to be aware that some may use the language of faith for deceptive purposes. It encourages a healthy and discerning approach to public declarations of piety.

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14. Jāʾa ajaluhā (جَاءَ أَجَلُهَا) – Its appointed time has come

Linguistic Root & Etymology

Jāʾa means “it has come.” Ajaluhā is “its appointed time” or “its term.”

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Munafiqun (63:11), a definitive and unchangeable divine law is stated. “But never will Allah delay a soul when its appointed time has come.” The commentators explain that this is the divine response to the regretful plea of the dying person who begs to be sent back. The verse makes it clear that the time of death (the ajal) is a fixed and decreed appointment for every soul. There are no extensions and no delays. When that moment comes, it is absolute and final.

Thematic Context

This is the concluding theme of the surah. The surah has been a powerful call to act *now*. It has commanded the believers to spend before death comes. This final verse is the ultimate reason why that command is so urgent. The theme is the finality and the inescapability of death. The opportunity for action is finite. The surah ends with this solemn and powerful reminder of our own mortality and the unchangeable nature of the divine decree concerning it.

Modern & Comparative Lens

The concept of a “fixed term” for every life is a profound statement on the nature of mortality. It is a rejection of the illusion of an indefinite life. This verse is the Qur’an’s ultimate statement on the finality of death. This stands in contrast to religious systems that believe in reincarnation or a cyclical view of life. The Islamic worldview, as expressed here, is a linear one, where this life is a single, unrepeatable opportunity for action.

Practical Reflection & Application

This verse is a powerful and direct call to action. It should cure us of all forms of procrastination in our spiritual lives. The practical application is to live every day with the awareness that our “appointed time” is coming and cannot be delayed. We should be quick to repent, diligent in our good deeds, and generous in our charity, making the most of the limited time we have been given before our own “appointed time” arrives.

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15. Kādhibūn (لَكَاذِبُون) – Liars

Linguistic Root & Etymology

This is the plural of kādhib (root: K-DH-B (к-д-б)), meaning a liar.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Munafiqun (63:1), after the hypocrites make their sworn testimony that Muhammad is the Messenger of Allah, God gives His own, twofold testimony. First, He confirms the fact: “Allah knows that you are His Messenger.” Then, He gives His testimony about the hypocrites themselves: “And Allah testifies that the hypocrites are liars.” The commentators explain the profound meaning of this. They are “liars” not because the content of their statement (“you are the Messenger of Allah”) is false, but because their statement does not reflect the true belief of their own hearts. They are lying about their own sincerity. Their testimony is a truth in itself, but they are liars for uttering it without belief.

Thematic Context

This is the central theme of the surah: the definition and the exposure of hypocrisy. The surah opens with this powerful and direct divine testimony that unmasks the inner reality of the hypocrites from the very first verse. The theme is that God judges not by the outward correctness of our speech, but by the sincerity of the heart that lies behind it. To speak the truth with a lying heart is the very essence of hypocrisy.

Modern & Comparative Lens

This is a sophisticated and profound definition of a “lie.” It expands the concept of lying beyond simple factual falsehood. It is a lie of inauthenticity, a lie of the self. This is a timeless insight into the nature of hypocrisy. The hypocrite is not just someone who deceives others; they are someone who is living a life that is a lie.

Practical Reflection & Application

This verse is a call to a life of profound sincerity and integrity. The practical application is to strive for a state where our words and our hearts are in perfect harmony. When we say “Muhammad is the Messenger of Allah,” we must ensure that our hearts are filled with the true love, respect, and commitment that this statement demands. It is a call to be truthful not just in what we say, but in who we are.

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16. Khabīrun bi-mā taʿmalūn (خَبِيرٌ بِمَا تَعْمَلُونَ) – Well-Acquainted with what you do

Linguistic Root & Etymology

Khabīr (root: KH-B-R (х-б-р)) is one who has deep, intimate, and comprehensive knowledge of the inner realities of things. Bi-mā taʿmalūn means “with what you do.”

Classical Exegesis (Tafsir)

This is the final statement of the entire surah (63:11). “And Allah is Well-Acquainted with what you do.” The commentators explain that this is the ultimate concluding reminder of divine omniscience. The surah has discussed the outward actions and the inner secrets of both the believers and the hypocrites. This final statement is a divine seal upon the entire discourse. It is a reminder that every action we perform is done in the presence of a God who is not just a witness, but is “Well-Acquainted” with the deepest realities and the truest intentions behind our every deed.

Thematic Context

This is the final statement of the surah’s central theme of accountability. The surah is a call to sincerity and a warning against hypocrisy. This final verse is the ultimate reason why. Sincerity is necessary because God is “Well-Acquainted” with our inner states. Hypocrisy is futile for the very same reason. The theme is that a correct understanding of this divine attribute is the key to living a life of integrity.

Modern & Comparative Lens

The divine attribute of being “al-Khabīr” is a profound one. It is a knowledge that is not just external, but internal. It is an intimate and comprehensive awareness. This concept of a God who has an “inside view” of our lives is a powerful one. It is the basis for a relationship that is based on absolute transparency, where nothing can be hidden.

Practical Reflection & Application

This verse should be a constant and powerful presence in our consciousness. The practical application is to live our lives with the awareness that we are in the presence of a Lord who is “Well-Acquainted” with our every action and our every intention. This should be a source of immense comfort when we do good in secret, and a powerful deterrent when we are tempted to do evil in private. It is the ultimate key to a life of sincerity and integrity.

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17. Khāsirūn (الْخَاسِرُون) – The losers

Linguistic Root & Etymology

The root is KH-S-R (х-с-р), meaning to lose or to be in a state of loss. Al-Khāsirūn are the ultimate losers.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:9), after the warning not to be distracted by wealth and children, a definitive statement is made: “And whoever does that – then it is those who are the losers.” The commentators explain that this is the definition of true loss. To allow one’s temporary worldly attachments to divert one from the eternal purpose of remembering God is the worst possible transaction. The “losers” are those who have traded the infinite for the finite, the eternal for the temporary. They have made the ultimate bad bargain.

Thematic Context

This connects to the surah’s theme of the true versus the false economy. The surah has presented the hypocrites as being obsessed with the worldly economy of wealth and power. This verse makes it clear that their pursuit is, in fact, a path to ultimate “loss.” The surah contrasts this with the “profitable trade” of the believers. The theme is a radical redefinition of “profit” and “loss” from a divine and eternal perspective.

Modern & Comparative Lens

The concept of being a “loser” is a powerful one in modern, competitive culture. This verse takes this concept and gives it an ultimate, eschatological meaning. The true “loser” is not the one who fails to achieve worldly success, but the one who, in the process of achieving it, loses their soul and their connection to God. It is a profound critique of a purely materialistic definition of a successful life.

Practical Reflection & Application

This verse is a powerful reminder to keep our priorities straight. The practical application is to constantly evaluate our relationship with our wealth and our families. We should love them and care for them, but we must never allow them to become a source of distraction from our primary duty to God. By keeping God as our first priority, we ensure that we are among the truly successful, not the “losers.”

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18. Khushubun musannadah (خُشُبٌ مُّسَنَّدَةٌ) – Propped-up timbers

Linguistic Root & Etymology

Khushub is the plural of khashab, a piece of wood or timber. Musannadah (root: S-N-D (с-н-д)) is a passive participle meaning that which is propped up or leaned against a wall.

Classical Exegesis (Tafsir)

In the powerful and visceral description of the hypocrites in Surah Al-Munafiqun (63:4), this is the simile used to describe their inner reality. “…As if they were propped-up timbers.” The commentators explain the profound accuracy of this image. The hypocrites may have impressive physical bodies (ajsāmuhum), but they are spiritually hollow and empty of any real faith or life. They are like large pieces of dead wood that are merely “propped up” against a wall. They have no stability of their own, no inner substance, and they provide no real benefit or support. It is a powerful image of impressive-looking but utterly useless hollowness.

Thematic Context

This is a central part of the surah’s theme of unmasking the inner reality of the hypocrites. The surah consistently contrasts their pleasing exterior with their rotten interior. This simile is the most powerful and memorable of these contrasts. The theme is a profound warning against a faith that is merely an outward show. A person without a living, inner faith is, in the sight of God, no better than a lifeless piece of “propped-up timber.”

Modern & Comparative Lens

The image of the “hollow man” is a powerful and recurring one in modern literature and philosophy, a symbol of the emptiness of a purely materialistic and inauthentic existence. This Qur’anic simile is a remarkably ancient and powerful expression of this very idea. It is a timeless critique of a life that is all style and no substance.

Practical Reflection & Application

This verse is a powerful call to cultivate a faith that is living, vibrant, and full of substance. The practical application is to not be content with the outward performance of our religion. We must work on our inner lives through reflection, remembrance, and the seeking of knowledge. We should strive to be like a fruitful, living tree that provides shade and benefit, not a useless piece of “propped-up timber.”

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19. La-in rajaʿnā ilā al-madīnah (لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ) – If we return to the City

Linguistic Root & Etymology

La-in rajaʿnā is “If we return.” Ilā al-Madīnah is “to the City,” referring to the city of Medina.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:8), this is the beginning of the infamous, seditious statement made by the leader of the hypocrites, ‘Abdullah ibn Ubayy, during a military expedition. The commentators explain the historical context: after a dispute between an Emigrant and a Helper, he sought to stir up tribal conflict and said, “If we return to Medina, the more honorable will surely expel therefrom the more humble.” His statement was a direct threat to the unity of the Muslim community and a plan to initiate a civil war upon their return to “the City.”

Thematic Context

This connects to the surah’s theme of exposing the seditious nature of the hypocrites. The surah shows that their hypocrisy is not a passive state, but an active one that seeks to undermine the Muslim community from within. Their plan to use the “return to the City” as the moment to launch their sedition is a powerful example of their treachery. The verse is a divine unmasking of their secret plot.

Modern & Comparative Lens

The dynamic of a charismatic but seditious leader trying to use a moment of crisis (“the return”) to stir up internal division and to seize power is a timeless political story. This verse is a concise and powerful depiction of this. It is a case study in the rhetoric of sedition, which often uses the language of honor (“the more honorable”) and exclusion (“will surely expel”) to create conflict.

Practical Reflection & Application

This verse is a powerful warning about the danger of seditious speech and the importance of unity. The practical application is to be among those who work to preserve the unity of the community, not those who seek to fracture it. We must be vigilant against any speech that seeks to create division between different groups of Muslims, and we should always prioritize the overall strength and cohesion of the Ummah, especially upon our “return” to our homes and communities.

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20. Lan yaghfira Allāh lahum (لَن يَغْفِرَ اللَّهُ لَهُمْ) – Allah will never forgive them

Linguistic Root & Etymology

Lan yaghfira is an emphatic negation of the future, “He will never forgive.” Allāh lahum is “Allah for them.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:6), this is the definitive divine statement about the fate of the hypocrites who arrogantly refuse to seek forgiveness. “It is the same for them whether you ask for their forgiveness or you do not ask for their forgiveness; Allah will never forgive them.” The commentators explain that this is not a statement that the sin of hypocrisy is inherently unforgivable. Rather, it is a statement about this specific group of hypocrites. Their arrogance and their persistence in their disease is so great that they are completely unwilling to sincerely repent. Because they have definitively closed the door of repentance upon themselves, God has sealed their fate and will “never forgive them.”

Thematic Context

This connects to the theme of the consequences of arrogance. The surah shows that the primary disease of the hypocrites is their pride (istikbār). This pride is what prevents them from humbling themselves and seeking forgiveness. The theme is a profound and terrifying one: the sin of arrogance can become a permanent barrier between a person and the infinite mercy of God. The divine forgiveness is available, but their pride prevents them from seeking it.

Modern & Comparative Lens

The concept of an “unforgivable sin” is a feature of some theologies. The Islamic view, as clarified by this verse, is that no sin is inherently unforgivable *except* for dying in a state of polytheism. The reason these specific hypocrites will “never be forgiven” is not because of a limitation in God’s mercy, but because of a permanent and unchangeable corruption in their own state. They have become fundamentally incapable of the humility that is the prerequisite for forgiveness.

Practical Reflection & Application

This verse is a profound and terrifying warning against the danger of arrogance. We must be extremely vigilant that our pride never becomes a barrier between us and the mercy of our Lord. The practical application is to be quick to seek forgiveness whenever we make a mistake. We should never be too proud to admit our faults and to humble ourselves before God. Humility is the key that opens the door to forgiveness, while arrogance is the lock that seals it shut.

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21. Lawwaw ruʾūsahum (لَوَّوْا رُءُوسَهُمْ) – They turn their heads

Linguistic Root & Etymology

Lawwaw is a verb meaning to turn or to twist. Ruʾūsahum is “their heads.” The phrase describes the physical act of turning one’s head away in contempt and rejection.

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:5), this is the physical reaction of the hypocrites when they are invited to seek forgiveness. “And when it is said to them, ‘Come, the Messenger of Allah will ask forgiveness for you,’ they turn their heads.” The commentators explain that this is a depiction of their profound arrogance. They are so full of their own self-importance that the very idea of needing the Prophet’s prayer for forgiveness is offensive to them. Their physical act of “turning their heads” away is a powerful and contemptuous expression of their inner state of pride. They are seen departing in a state of self-satisfied arrogance.

Thematic Context

This connects to the surah’s central theme of exposing the inner reality of the hypocrites through their actions. The surah provides a detailed and vivid portrait of their character. This act of “turning their heads” is a key part of that portrait. It is the body language of arrogance. The theme is that a person’s inner state of pride will inevitably manifest itself in their physical posture and their non-verbal communication.

Modern & Comparative Lens

The act of turning one’s head or “looking down one’s nose” at someone is a universal sign of contempt and arrogance. This verse is a powerful and timeless depiction of this. It is a profound insight into the psychology of pride. The arrogant person is so trapped in their own self-importance that they are incapable of accepting a sincere offer of help, especially one that would require them to admit their own neediness.

Practical Reflection & Application

This verse is a powerful warning against the subtle but dangerous sin of pride. We should never be too arrogant to seek the prayers of the righteous or to accept a sincere offer of guidance. The practical application is to cultivate a spirit of humility. When we are called to what is good, our response should be to turn *towards* it with an open heart, not to “turn our heads” away in contempt.

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22. Lā yafqahūn (لَا يَفْقَهُونَ) – They do not understand

Linguistic Root & Etymology

The root is F-Q-H (ف-қ-ه). Fiqh is a deep and insightful understanding. The phrase lā yafqahūn means “they do not have deep understanding.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:3, 7), this is the divine diagnosis of the hypocrites’ intellectual and spiritual state. “That is because they believed, then they disbelieved, so a seal was set upon their hearts, so they do not understand.” The commentators explain that their lack of “understanding” is not a lack of basic intelligence. It is a deeper spiritual and intellectual blindness that is a direct consequence of their hypocrisy. Because they have sealed their own hearts with their choices, they have lost the ability to have a deep and beneficial “fiqh” of the true realities of existence.

Thematic Context

This connects to the surah’s theme of the link between a person’s moral state and their ability to perceive the truth. The surah argues that the hypocrites’ inability to understand the true meaning of honor or the reality of the Hereafter is a direct result of their own spiritual disease. The theme is that true understanding is a light that God places in a pure heart. A heart that is corrupted by hypocrisy is, by its very nature, a heart that “does not understand.”

Modern & Comparative Lens

This is a powerful statement on the nature of wisdom. It suggests that true “understanding” is not just a matter of IQ or processing information, but is a product of a sound and sincere heart. This resonates with the concept of “emotional intelligence” and the idea that our ethical and emotional state has a profound impact on our ability to reason clearly. The verse is a timeless critique of a cleverness that is devoid of wisdom.

Practical Reflection & Application

This verse is a call to seek a faith that is based on a deep and insightful “understanding.” We should not be content with a superficial or a ritualistic Islam. The practical application is to pray to God to grant us “fiqh in the religion.” We should also engage in the activities that open the heart to this deep understanding, such as the sincere study of the Qur’an and the Sunnah, reflection, and the purification of our own hearts from the diseases that are a barrier to true understanding.

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23. Al-Munāfiqūn (الْمُنَافِقُونَ) – The Hypocrites

Linguistic Root & Etymology

The root is N-F-Q (н-ф-қ), which refers to the tunnel of a desert rodent, which has two openings for escape. A munāfiq is a hypocrite, one who enters faith from one door and leaves from another, a person of duplicity.

Classical Exegesis (Tafsir)

This word gives the surah its name and is the central subject of the entire chapter. “When the hypocrites (al-munāfiqūn) come to you…” The commentators explain that this surah was revealed to expose the reality of the community of hypocrites in Medina, who were led by ‘Abdullah ibn Ubayy ibn Salul. They were a dangerous internal enemy who professed Islam with their tongues but harbored disbelief and enmity in their hearts. The surah provides a complete and devastating psychological, social, and political portrait of this group.

Thematic Context

The theme of exposing and warning against the hypocrites is the central purpose of the surah. The surah is a divine “unmasking.” It details their false speech, their pleasing appearance, their inner hollowness, their arrogance, their cowardice, their miserliness, and their ultimate allegiance to the party of Satan. It is a comprehensive guide for the believers on how to identify and to deal with the danger of hypocrisy within the community.

Modern & Comparative Lens

Hypocrisy is a universally condemned moral failing. The Qur’an’s treatment of it is particularly profound and detailed. Surah Al-Munafiqun is a masterclass in the psychology of the hypocrite. It is a timeless and universal portrait of the character type that is defined by inauthenticity, duplicity, and a deep-seated arrogance that is masked by a pleasing exterior.

Practical Reflection & Application

This surah is a powerful and sobering mirror for our own selves. The practical application is to read the detailed description of the hypocrites in this surah and to engage in a sincere self-examination. We must be vigilant against any of these blameworthy characteristics taking root in our own hearts. It is a call to a life of absolute and uncompromising sincerity, so that we may be true believers, not hypocrites.

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24. Rabbi lawlā akhkhartanī (رَبِّ لَوْلَا أَخَّرْتَنِي) – My Lord, if only You would delay me

Linguistic Root & Etymology

Rabbi is “My Lord.” Lawlā is “if only.” Akhkhartanī (root: A-KH-R (أ-х-р)) means “You would delay me.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:10), this is the desperate and futile plea of the heedless person at the moment of death. “My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.” The commentators explain that this is the cry of ultimate regret. When the person sees the reality of the Hereafter and the immense value of the good deeds they neglected, their one and only wish will be to be given a “brief” extension of their life, not to enjoy the world, but specifically to give in charity and to become righteous. But as the next verse makes clear, this plea will not be granted.

Thematic Context

This connects to the surah’s central theme of the urgency of action in this life. The surah is a call to spend and to be righteous *before* this moment of regret comes. The theme is that this worldly life is the one and only, non-extendable opportunity for action. The profound regret of the dying person is the ultimate proof of the foolishness of procrastination in the matters of the soul.

Modern & Comparative Lens

The “deathbed wish” for a second chance is a universal and timeless human theme. This verse is a powerful and poignant depiction of this. It is a profound insight into the human condition that at the end of life, what people regret is not their lack of worldly pleasures, but their lack of goodness and charity. It is a powerful testament to the innate human recognition of the ultimate value of a righteous life.

Practical Reflection & Application

This verse is one of the most powerful motivators in the Qur’an to cure the disease of procrastination. The practical application is to live our lives in such a way that we will not have to make this plea. We should “give in charity” and “be among the righteous” *today*, not tomorrow. We should seize the opportunity of every single day that we are given, before the moment comes when we will beg for a single extra moment, and it will not be given.

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25. Rasūlu Allāh (رَسُولُ اللَّهِ) – The Messenger of Allah

Linguistic Root & Etymology

Rasūl is a messenger. Allāh is God.

Classical Exegesis (Tafsir)

This title is central to the opening verses of Surah Al-Munafiqun. The hypocrites come and declare, “We testify that you are the Messenger of Allah.” God then confirms this fact, “And Allah knows that you are indeed His Messenger.” The commentators highlight this divine confirmation. God does not allow the lying testimony of the hypocrites to cast any doubt on the reality of the Prophet’s status. The surah affirms his messengership with absolute certainty before it condemns the hypocrites for the insincerity of their testimony.

Thematic Context

The status and the authority of the “Messenger of Allah” is a central theme of the surah. The surah is a call to a sincere and obedient relationship with him. The hypocrites are condemned for their disobedience to him, for their arrogance towards him, and for their plot to undermine his community. The surah establishes that true allegiance to God requires a true and sincere allegiance to His final Messenger.

Modern & Comparative Lens

The concept of a “Messenger of God” is the cornerstone of the Abrahamic faiths. The Qur’an’s emphasis on this title is a key part of its prophetology. It defines the Prophet’s role with precision. He is not a divine being, but he is also not a mere human philosopher. He is a divinely-appointed “Messenger” whose words and commands on matters of religion carry a divine authority. This is a central and non-negotiable tenet of the Islamic faith.

Practical Reflection & Application

This verse is a reminder of the immense honor and the immense responsibility that comes with our belief in Muhammad as the “Messenger of Allah.” The practical application is to make him the ultimate role model and the ultimate authority in our lives. We should study his life, love him, and strive to obey his commands with the full conviction that in doing so, we are obeying God Himself.

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26. Sāʾa mā kānū yaʿmalūn (سَاءَ مَا كَانُوا يَعْمَلُونَ) – Evil is what they used to do

Linguistic Root & Etymology

Sāʾa is a verb of condemnation, meaning “it is evil” or “how evil is…!” Mā kānū yaʿmalūn means “that which they used to do.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:2), after describing how the hypocrites use their oaths as a shield to avert people from the path of God, this is the divine verdict on their actions. The commentators explain that this is a statement of the ultimate and objective “evil” of their deeds. Their hypocrisy, their deception, and their efforts to create discord are not just a political strategy; they are a profound moral and spiritual evil in the sight of God.

Thematic Context

This connects to the surah’s theme of the moral and spiritual judgment of the actions of the hypocrites. The surah is not just a political critique; it is a divine condemnation. The theme is one of absolute moral clarity. The actions of the hypocrites are not in a grey area; they are definitively and objectively “evil.” This is a powerful statement that provides the believers with a clear moral compass.

Modern & Comparative Lens

The concept of “evil” is a central question in ethics and theology. This verse is a powerful statement that certain actions are intrinsically “evil.” It is a rejection of a purely relativistic morality. The surah identifies hypocrisy, deception, and the active obstruction of the path to God as being among these objective evils.

Practical Reflection & Application

This verse is a powerful warning. The practical application is to be extremely vigilant that our own actions are never characterized by the evil qualities of hypocrisy and deception. We should strive for a life of integrity, sincerity, and transparency, so that our deeds are described as “good,” not as the “evil” that the hypocrites used to do.

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27. Ṣaddū ʿan sabīl Allāh (صَدُّوا عَن سَبِيلِ اللَّهِ) – They averted [people] from the way of Allah

Linguistic Root & Etymology

Ṣaddū means “they averted” or “they blocked.” ʿAn sabīl Allāh means “from the way of Allah.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:2), this is described as the primary crime of the hypocrites, which they achieve by using their false oaths as a shield. The commentators explain that their hypocrisy is not a passive, personal sin. It is an active and socially destructive one. They use their position within the Muslim community to actively “avert” others from the true path. They do this by spreading doubts, by discouraging the believers from making sacrifices, and by creating internal division. Theirs is a crime of active spiritual obstruction.

Thematic Context

This connects to the central theme of the surah: the danger of the hypocrites as the “enemy within.” The surah highlights that their greatest danger is not their potential for military betrayal, but their constant, corrosive effort to “avert” the believers from their path. They are a spiritual and ideological fifth column, and the surah is a divine warning to be on guard against their destructive influence.

Modern & Comparative Lens

The concept of “obstructing the path of God” is a powerful one. It is a description of any individual or ideology that actively works to prevent people from finding or following a path of spiritual and moral truth. This is a timeless description of the work of the forces of corruption in any society. It is a call to be aware of the subtle and overt ways in which the path to goodness is being “blocked.”

Practical Reflection & Application

This verse is a powerful warning. We must be extremely careful that we are never, in any way, a cause for “averting” someone from the path of Allah. The practical application is to be the opposite. We should strive to be people who make the path to Allah easy for others, who encourage them, who support them, and who are a source of guidance, not a source of obstruction. It is a call to be a key that opens the door to the path of God, not a lock upon it.

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28. Sawāʾun ʿalayhim (سَوَاءٌ عَلَيْهِمْ) – It is the same for them

Linguistic Root & Etymology

Sawāʾun means “it is equal” or “it is the same.” ʿAlayhim means “for them.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:6), this phrase describes the hopeless state of the arrogant hypocrites. “It is the same for them whether you ask for their forgiveness or you do not ask for their forgiveness; Allah will never forgive them.” The commentators explain that this is a statement of their sealed fate. They have reached a point of such deep-seated arrogance and persistence in their hypocrisy that they have become completely unreceptive to grace. The Prophet’s prayer, which is a source of immense blessing, can have no effect on them, because they themselves have permanently closed the door from their side. Their state is now “the same” regardless of any external intervention.

Thematic Context

This connects to the theme of the final and irreversible consequences of hypocrisy. The surah is a diagnosis of their disease, and this verse is a statement of its terminal nature for this specific group. The theme is a profound and terrifying warning about the danger of allowing the disease of arrogance to fester in the heart. If it is not treated with the medicine of humble repentance, it can reach a point where a cure is no longer possible.

Modern & Comparative Lens

The concept of a “point of no return” is a powerful one in ethics and psychology. This verse is a theological expression of this. It is the state where a character has become so fixed in its negative orientation that it is no longer capable of change. It is a sobering statement on the reality that our choices can have permanent and irreversible consequences for our own souls.

Practical Reflection & Application

This verse should fill our hearts with a healthy fear of the state it describes. The practical application is to be extremely quick to repent and to never be arrogant in the face of our own sins. We should always keep the door to our hearts open to the possibility of forgiveness and change. We must never allow ourselves to reach a point where it becomes “the same” whether we are prayed for or not. It is a call to always remain within the sphere of hope.

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29. Tasmaʿ li-qawlihim (تَسْمَعْ لِقَوْلِهِمْ) – You listen to their speech

Linguistic Root & Etymology

Tasmaʿ means “you listen.” Li-qawlihim means “to their speech.”

Classical Exegesis (Tafsir)

In the description of the hypocrites in Surah Al-Munafiqun (63:4), the verse says, “…and if they speak, you listen to their speech.” The commentators explain that this is a sign of their worldly cleverness and their deceptive power. They were eloquent speakers. When they spoke, their words were plausible, well-crafted, and pleasing to the ear. This eloquence was one of their primary tools of deception. It was the beautiful and impressive “packaging” for their hollow and corrupt inner reality.

Thematic Context

This connects to the surah’s theme of the contrast between outward appearance and inner reality. The surah is a warning to not be deceived by the superficial. The hypocrites have impressive bodies, and they also have impressive speech. The theme is a call to a deeper form of discernment. The believers are warned to look beyond the eloquence of the “speech” to the reality of the speaker’s character and their actions.

Modern & Comparative Lens

The power of rhetoric and eloquent speech to deceive and to manipulate is a central theme in political science and communication studies, from the sophists of ancient Greece to the propagandists of the modern era. This verse is a timeless and astute warning about this. It is a call to be a critical listener, to not be swayed by mere eloquence, but to always weigh a person’s words against their deeds.

Practical Reflection & Application

This verse is a practical guide for us in a world that is saturated with “pleasing speech,” from advertising to political rhetoric. The practical application is to cultivate the skill of critical listening. We should not be easily impressed by eloquence. We should always ask: “What is the substance behind these beautiful words? What is the character of the one who is speaking them?” It is a call to be a discerning and wise consumer of information.

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30. Ṭubiʿa ʿalā qulūbihim (فَطُبِعَ عَلَىٰ قُلُوبِهِمْ) – So a seal was set upon their hearts

Linguistic Root & Etymology

Ṭubiʿa (root: Ṭ-B-ʿ (т-б-ъ)) is a passive verb meaning “it was sealed” or “it was stamped.” ʿAlā qulūbihim is “upon their hearts.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:3), this is the divine consequence for the hypocrites’ act of believing and then disbelieving. “…so a seal was set upon their hearts, and they do not understand.” The commentators explain that the “sealing” of the heart is a divine act, but it is a just consequence of a human choice. When a person willfully rejects the faith after it has become clear to them, they corrupt their own faculty of perception. The “seal” is the divine confirmation of this self-inflicted state, which makes them unable to receive guidance or to have a deep understanding (fiqh) of the truth.

Thematic Context

This connects to the theme of the causes and the consequences of hypocrisy. The surah provides a complete diagnosis of their spiritual pathology. The act of apostasy of the heart leads to the “sealing” of the heart, which in turn leads to a state of being unable to “understand.” The theme is a powerful and terrifying warning about the downward spiral of hypocrisy. It is a path that can lead to a point of no return.

Modern & Comparative Lens

The metaphor of a “sealed heart” or a “hardened heart” is a powerful one for a state of being completely unreceptive to change or new ideas. It is the state of profound cognitive and emotional rigidity. The Qur’an gives this psychological reality a theological dimension, framing it as a divine consequence of a moral choice. It is a timeless description of a closed mind.

Practical Reflection & Application

This verse should fill our hearts with a healthy fear of the state it describes. We must be vigilant that we do not, through our own sins and our own heedlessness, cause our hearts to be “sealed.” The practical application is to always keep our hearts soft and receptive to the truth. This is done through the regular remembrance of God, the recitation of the Qur’an with reflection, and being quick to repent from our sins before they have a chance to harden our hearts.

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31. Tuʿjibuka ajsāmuhum (تُعْجِبُكَ أَجْسَامُهُمْ) – Their bodies please you

Linguistic Root & Etymology

Tuʿjibuka means “they please you.” Ajsāmuhum means “their bodies.”

Classical Exegesis (Tafsir)

In the description of the hypocrites in Surah Al-Munafiqun (63:4), the surah states, “And when you see them, their bodies please you.” The commentators explain that the hypocrites in Medina were often from the elite of the society. They were physically impressive, well-dressed, and had a commanding presence. Their outward appearance was pleasing and impressive. The surah highlights this detail to create a stark and powerful contrast with their completely hollow and corrupt inner reality.

Thematic Context

This is a central part of the surah’s theme: the contrast between outward appearance and inner reality. The hypocrites are the ultimate example of this disconnect. They have beautiful “bodies” and impressive speech, but their hearts are empty of faith, and they are as useless as “propped-up timbers.” The theme is a powerful warning against being deceived by superficial appearances. True worth is not in the beauty of the body, but in the sincerity of the heart.

Modern & Comparative Lens

The obsession with physical appearance and the tendency to judge people by their outward form is a central feature of modern “image-based” culture. This verse is a timeless and profound critique of this superficiality. It is a call to look beyond the “pleasing bodies” and the eloquent speech to the reality of a person’s character and their inner state. It is a powerful statement on the importance of substance over style.

Practical Reflection & Application

This verse is a direct guide for how we should evaluate ourselves and others. We should not be overly concerned with our own physical appearance, nor should we be overly impressed by the appearance of others. The practical application is to focus our efforts on beautifying our inner selves—our character, our sincerity, our faith. This is the true beauty that is pleasing to God and that will have lasting value in the Hereafter.

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32. Yaḥsabūna kulla ṣayḥatin ʿalayhim (يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ) – They think every cry is against them

Linguistic Root & Etymology

Yaḥsabūna is “they think.” Kulla ṣayḥatin is “every cry.” ʿAlayhim is “against them.”

Classical Exegesis (Tafsir)

In the psychological portrait of the hypocrites in Surah Al-Munafiqun (63:4), this is a description of their inner state of paranoia and fear. The commentators explain that because of their inner guilt and their secret treachery, they are in a constant state of anxiety. They are so fearful of being exposed that they think any loud “cry” or any commotion in the city is directed at them. They live in a state of perpetual and fearful suspicion. This is a direct contrast to the inner peace and security of the true believers.

Thematic Context

This connects to the surah’s theme of unmasking the inner reality of the hypocrites. The surah shows that their outward bravado and their pleasing appearance is a cover for a deep and profound inner weakness and cowardice. The theme is a powerful insight into the psychology of guilt. A guilty conscience is a fearful one. Their inner state of treachery inevitably produces an outer state of paranoia.

Modern & Comparative Lens

This is a remarkably astute and timeless psychological diagnosis. The state of paranoia where a person with a guilty secret “thinks every cry is against them” is a well-known psychological reality. The verse is a powerful literary and psychological depiction of the torment of a guilty conscience. It is a state of being at war with oneself and with the world.

Practical Reflection & Application

This verse is a profound reminder of the destructive nature of hypocrisy and deceit. The practical application is to live a life of sincerity and integrity, as this is the only path to true inner peace. When our inner and outer selves are in harmony, and when our conscience is clear, we are freed from the terrible state of fear and paranoia described in this verse. Sincerity is the key to security, and hypocrisy is the key to fear.

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33. Yashhadu (يَشْهَدُ) – He testifies

Linguistic Root & Etymology

The root is SH-H-D (ш-х-д), meaning to witness or to testify.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Munafiqun (63:1), this word is used for the divine testimony. After the hypocrites make their testimony (“we testify…”), God gives His own: “And Allah testifies that the hypocrites are liars.” The commentators explain the immense power of this. The hypocrites have used a solemn testimony to try to deceive. God responds with His own, ultimate and absolute “testimony,” which unmasks their lie and establishes the ultimate truth of the matter. The divine testimony completely overwhelms and nullifies the human lie.

Thematic Context

This connects to the theme of God as the ultimate witness and the ultimate judge. The surah is a divine court case, and God is the primary witness who is exposing the crime of the hypocrites. The theme is one of absolute and certain knowledge. The hypocrites may be able to deceive the believers, but they can never deceive God, who is a direct “witness” to the reality of their hearts.

Modern & Comparative Lens

The concept of a “divine witness” is a powerful one. It is the basis for a worldview where there is an ultimate and objective truth that is not dependent on human opinion. The verse is a powerful statement of this. The “testimony” of God is the ultimate and final word on the reality of the hypocrites’ state, a word that is not open to debate or appeal.

Practical Reflection & Application

This verse is a reminder that we live our lives in the presence of the ultimate “witness.” The practical application is to strive for a life of sincerity that we would be happy to have God “testify” to on the Day of Judgment. We should be among those about whom God testifies that they are sincere, not among those about whom He testifies that they are liars.

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34. Yastaghfir lakum (يَسْتَغْفِرْ لَكُمْ) – He will ask forgiveness for you

Linguistic Root & Etymology

Yastaghfir is “he will ask forgiveness.” Lakum is “for you.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:5), this is the offer that is made to the hypocrites. “And when it is said to them, ‘Come, the Messenger of Allah will ask forgiveness for you,’ they turn their heads…” The commentators explain that this was an offer of a great and powerful mercy. The prayer of the Prophet for forgiveness is a certain means of receiving it. The hypocrites are being invited to humble themselves, to come to the Prophet, and to receive this immense blessing. Their arrogant refusal to accept this offer is the ultimate proof of the deep-seated pride and the spiritual disease in their hearts.

Thematic Context

This connects to the theme of the mercy that is available through the Prophet. The surah has condemned the hypocrites, but this verse shows that even for them, the door of repentance was open. The theme is that the Prophet is not just a warner; he is a source of mercy and a means of forgiveness for his community. To reject his call to seek forgiveness is to reject the very mercy that one is in desperate need of.

Modern & Comparative Lens

The concept of a righteous person or a prophet praying for the forgiveness of others is a central element of the Abrahamic faiths. This verse is a powerful example of this. It shows the compassionate role of the Prophet. His mission is not to condemn, but to save. The tragedy of the hypocrites is that they were too arrogant to accept the very means of their own salvation.

Practical Reflection & Application

This verse is a powerful reminder of the great blessing of being able to ask for the prayers of the righteous. It also highlights the danger of pride. The practical application is to be humble and to seek out the supplications of pious people. And, more profoundly, it is a call to constantly seek the “forgiveness” that comes through the guidance of the Prophet. By following his Sunnah and sending blessings upon him, we are connecting ourselves to the great channel of mercy that he represents.

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35. Yaṣuddūna (يَصُدُّونَ) – They turn away

Linguistic Root & Etymology

The root is Ṣ-D-D (ص-д-д), which means to turn away or to avert. The verb yaṣuddūn means “they turn away.”

Classical Exegesis (Tafsir)

In Surah Al-Munafiqun (63:5), this is the description of the hypocrites’ departure after they have rejected the call to seek forgiveness. “…and you see them turning away while they are arrogant.” The commentators explain that their “turning away” is not a quiet or a neutral act. It is a contemptuous and arrogant turning of their backs on the offer of mercy. It is a physical manifestation of the spiritual state of their hearts, which have “turned away” from God and His Messenger.

Thematic Context

This connects to the surah’s theme of the active and arrogant nature of the hypocrites’ rejection. They are not just passive doubters; they are active in their opposition. The act of “turning away” (ṣadd) is a recurring crime of the hypocrites in the Qur’an. They not only “turn away” themselves, but they also “avert others” (yaṣuddūn) from the path of God. This verse captures the personal dimension of this act.

Modern & Comparative Lens

The act of “turning away” is a powerful and universal symbol of rejection and contempt. This verse is a vivid and cinematic depiction of the body language of arrogance. It is a timeless portrait of a person who is so full of their own pride that they cannot even bear to be in the presence of a sincere offer of guidance and reconciliation.

Practical Reflection & Application

This verse is a warning to us about our own response to the call of God. When we are reminded of our sins and are called to repent, our response should be to turn *towards* God with humility, not to “turn away” in arrogance. The practical application is to cultivate a heart that is soft and receptive to the reminder, a heart that is quick to accept the offer of mercy, not one that is too proud to admit its own need.

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36. Zūrā (زُورًا) – A lie

Linguistic Root & Etymology

The root is Z-W-R (з-у-р), which means to deviate or to incline away from the truth. A zūr is a lie, a falsehood, or a forgery.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:2), which deals with the related issue of unjust pronouncements in marriage, the statement of ẓihār is condemned as “a reprehensible statement and a lie (zūrā).” The commentators explain that it is a “lie” because it is a statement that is in direct contradiction with reality. A man’s wife is not his mother, and to declare her so is to speak a manifest falsehood. The verse condemns this act not just because it is unjust, but because it is based on an objective, demonstrable lie.

Thematic Context

This connects to the theme of the importance of truthfulness in the life of a believer, a theme central to Surah Al-Munafiqun as well. The hypocrites are condemned as “liars.” The concept of *zūr* encompasses all forms of falsehood. The theme is that a community of faith must be a community of truth. The divine law is based on reality, and the speech of the believers must also be based on reality. The surah is a call to abandon all forms of “zūr” and to embrace the truth (al-ḥaqq).

Modern & Comparative Lens

The condemnation of “zūr” is a comprehensive one. It includes not just simple lying, but also bearing false witness (which is called “qawl al-zūr“). It is a foundational principle of Islamic ethics. This verse is a powerful example of the Qur’an’s grounding of its legal rulings in a deep ethical and metaphysical framework. The practice is forbidden because it is both unjust and untrue.

Practical Reflection & Application

This verse is a powerful reminder to be truthful in all our speech, especially in our most intimate relationships. The practical application is to guard our tongues from all forms of falsehood, from the “white lie” to the major deception. We must be people whose speech is a reflection of reality, not a distortion of it. It is a call to a life of absolute and uncompromising truthfulness.