2.Relationship with Allah:

Another speciality of the 'pious ones' mentioned in the Qur'an is their prayers.

Prayer, which is the key to communion with Allah, holds the believers in permanent and perpetual contact with that great Origin of Creation. They have found the way to the world beyoed this world, viz, the world of the supernatural. They bow only to Allah and submit only to the Great Creator of the World of Being. That is why there is no place for submission or surrender to any tyrants and oppressors in their agenda.

Such a human feels that he has been promoted to a situation higher than that of all other creatures for that he has the honour of standing in front of Allah and is worthy of speaking directly with Him. This status is the greatest factor necessary for training.

The person who, with his whole heart and mind, stands in front of Allah, at least five times a day, and sincerely utters invocation, his thoughts, his actions and his speech altogether will become divine. How is it possible that a person like that could do anything against Allah's pleasure ?

The Excellence & Importance of Prayer

Prayer is the pillar of Faith, the means of attaining nearness to Allah, the expression of obedience to Him, the thanksgiving for His infinite Mercy, the imitation of the examples of the holy Prophet and immaculate Imams (p.b.u.th.), the strong link between a person and Allah, and the constant means of seeking and receiving His Guidance and Assistance and avoiding errors and evil. Prayer is the only way in which faith, that lives in the heart, can be made manifest in our actions, and can ensure admission to the realm of everlasting happiness in our life in this world as well as the life in the next world.

There are many verses in the Holy Qur'an and plenty of traditions in Islamic literature on the importance and virtue of prayer. Intellectual and religious considerations approve its excellence, too.

Here, we narrate the words of the Late Sahib Jawahir cited in ' Jawahir-ul-Kalam ', vol. 7, page 1. The words and ideas are based on the contents of the verses of the Qur'an and some authentic traditions :

" Prayer is an action that prevents the performance of hideous indecent deeds. This status causes the Fire of Hell to extinguish, and any pure believer to be linked with Allah by which he can make, spiritually, progress. Just as the water of a stream washes away dirt from the body, prayer washes away the sins of believers; and, its repetition five times a day is similar to washing the body in that stream repeatedly. Allah told Jesus (a.s.),and other prophets (p.b.u.th.) as well, to pray throughout their lives ".

" However, prayer is the basis of Islam and it is the best deed and the best subject (which is legislated by the religion). It is the standard and criterion of other deeds of people. Thus, when a person has performed the prayer completely, the reward of all other of his deeds is complete, because all of his good deeds are accepted. Therefore, prayer, comparing with other religious practices, even the religion itself, is considered as a pillar similar to the central pole of a tent. For this reason the first deed of a mortal, which will be questioned about in the next life and will be discussed, is 'prayer'. If prayer is accepted from a person, other (good) deeds of his lifetime will be evaluated and accepted from him. But, if it is refused, his other deeds will not be looked at and will be refused and returned to him. So, regarding this, it is not surprising if an abandoner of prayer is called an'unbeliever'. Yes, it is certainly so when the reason of its abandonment is especially for the scorning of the religion. Prayer is something that Imam Sadiq (a.s.) did not know anything better or higher and more beloved than that with Allah. Even, he (a.s.) has said that these five daily canonical prayers are obligatory. He who establishes them and observes them at their proper times, will meet Allah on the Judgement Day, and He holds a covenant stating that because of this he will enter Paradise. But, he who does not keep up these obligatory prayers and does not observe them at their proper times, then, it will be up to Allah whether to forgive him or to punish him. And, the obligatory prayer is better than twenty Hajj-performances, each of which is better than a room full of gold that would completely be paid as donation in the way of Allah. Or, the obligatory prayer is better than one thousand Hajj-performances, every one of them being better than the whole world with all its contents. Verily, obedience to Allah is service to Him on the earth, and no service is comparable with prayer. That was why the angels called Zachariah (a.s.) while he was praying in his sanctuary. When a person is preparing for saying prayer, the Divine favours come down from heaven to him on the earth and some angels surround him. An angel proclaims that if this prayerful believer knew what existed in the prayer, he would never neglect it..."

" Hadrat Rida, the 8th holy Imam (a.s.), wrote as an answer to the problems of Muhammad-ibn-Sanan that the reason of (the importance of) prayer is that it is the confession to the Lordship of Allah, Almighty and Glorious, and lack of attributing partners to Him. Prayer means to stand in front of the Almighty, Glory be to His Majesty, in a manner of humility, abasement and wretchness and to seek forgiveness for the sins committed. In prayer, a servant puts his head down on the soil several times a day in order to glorify Allah, Almighty and Glorious, and to furnish His remembrance all the time. To stand in the presence of Allah in prayer, causes a believing person to avoid evils, and it hinders him from all kinds of sin and corruption." (9)

* * * *

3. Relationship with People :

Besides the constant communion with Allah, the pious ones have a close and permanent relationship with people, the creatures of Allah. For this very reason, the Holy Qur'an introduces their third characteristic in this verse as thus : "(They) spend (in charity) of what We have provided them".

It is noteworthy that the Qur'an does not say that ' They spend (in charity) of what they have ', but it says : 'of what We have provided them'. In this manner, it generalizes the subject of 'charity' so broadly that it includes all the material and spiritual gifts of Allah.

Therefore, the pious ones are those who donate not only from their material bounties but also from their spiritual gifts such as knowledge, science, intellect, physical power, or social abilities, and, in short, from all they have in their own possession. They donate from their own capital to those who are in need of them, and, in the meantime, they do not expect any recompense from them.

Another point is that the regulation of donation is a general regularity in the world of creation and, also, in the bodily system of every living creature. The heart of a man does not beat for itself alone but it donates of whatever it has to all of the cells. The brain and the lungs, as well as other organs of the body, continually donate the vital results of their active functions. And, generally speaking, social life with the lack of donation is meaningless.

Sincere coherence with human beings is, in fact, coherence and attachment to Allah. A person who is attached to Allah, and knows that all bounties and sustenance proceed from Him, not from himself, will not be displeased with giving charity but will be happy to donate His gifts to His servants on His way, and, as a consequence, he gains the physical and spiritual merits for doing it for himself. (For the importance of charity and its effects, refer to later explanations concerning Sura Al-Baqarah, No.2, verses 261-274). At any rate, this kind of thinking purifies the soul of man from miserliness and envy. It changes the world of ' struggle for existence ' to the world of ' humanity and civilization ', a world in which everybody bonds himself to sharing his bounties with all the needy in his environment and, like the sun, gives light to his surroundings without expecting any favor in return or recompense.

It is notable that on the meaning of the phrase : "(They) spend (in charity) of what We have provided them", a tradition from Imam Sadiq (a.s.) says : " It means that they share (and teach to those who need) the knowledge and science Allah has taught them." (10)

It is obvious that this statement does not mean that donation is specific to knowledge but, since when speaking about charity almost all the attention is usually turned to monetary donations, Imam Sadiq(a.s.) by mentioning this kind of spiritual donation, wanted to clarify the broadness of the meaning of 'donation'.

So therefore, this idea makes it very clear that the word 'charity', referred to in the verse under discussion, is not restricted to the ' obligatory alms giving ' (Zakat), but refers to alms in general, irrespective of obligatory or recommended ones; therefore, it has a vast meaning which includes any kind of help given gratuitously.

* * * *

والَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ

" And who believe in what has been revealed to you (Muhammad), and what has been sent down (to other apostles) before you; and of the Hereafter they are certain."

Commentary:

Another characteristic of the pious ones is belief in all of the prophets and the Divine designs. The Qur'an says that they are those who believe in what has been revealed to Prophet Muhammad(p.b.u.h.) (i.e. the Qur'an) and what has been sent down (to other apostles preceding him like the Turah, the Evangel, the Psalms of David and the rest of the Divine Books).

Therefore, not only they do not feel that there is any difference in the basis of the invitation of prophets, but they know all prophets to be similar truthful teachers and trainers who came, one after another, in this great school of the world of human beings to persuade people to pave the path of their development. Further, the pious ones not only do not consider the Divine religions the cause of dispersion and hypocrisy, but, regarding their fundamental unity, recognize them as a means of relation and sincere communication among nations.

Those who have this sort of concept and this point of view would cleanse their souls and minds from the dirt of obstinacy, and believe in all that the prophets of Allah have brought forth for the guidance and development of the human race. They would respect all the 'guides' of the path of 'Monotheism'.

Belief in the instructions of the prophets of the past (a.s.), of course, does not mean that they do not adapt their thoughts and deeds to the religion of the last prophet (p.b.u.h.), which is the last and completing link of the series of religions. If they do anything other than that, they, in fact, regress on their path towards development.

Faith in the Resurrection is an epithet which is mentioned as the last quality in this series of qualities for the pious ones.(11) It says:

"... and of the Hereafter they are certain ".

In the phrase /wa bil 'axirati hum yuqinun/ the word /yaqin/ is the state of conviction and certainty reached through accepting undoubtable evidence or unquestionable proof in /muttaqin/. One of the epithets of 'the pious ones', / muttaqin /, is having an unshakably firm conviction and certainty that the ultimate purpose of life here lies in the realm beyond it, in the direction towards the Absolute.

They are sure that Man is not created uselessly and purposelessly. The creation has defined a route for him which will never end with death, for, if everything came to a completion in this world, all of these statements and tremendous activities and movements in the universe would certainly be in vain if it was meant only for a brief temporary life.

He accepts that the Absolute Justice of Allah is waiting for all humankind and it is not so that our deeds in this world will be disregarded without having any reckoning and compensation.

This belief provides him with ease and tranquility. The stresses resulting from the fulfilment of responsibilities not only do not hurt him, but on the contrary he receives them willingly. He stands firmly in front of misfortunes. He does not resign to any unjust matter. He is sure that even the smallest action, good or evil, will be compensated; and, after death, he will be transferred to a more comprehensive world where no cruelty or oppression exists. But he will meet the infinite favour and Mercy of Allah, the Just.

Belief in the Hereafter means cleaving the binding walls of materialism and reaching a happy realm, better and higher than that. The present world is like a school wherein Man should best prepare himself for the coming world. The present life is not the final goal but it is a preparation for the next life which will be eternal.

The life in this world is also similar to the prenatal period of a foetus in the mother's womb. This period is not the purpose of the creation of man, of course, but it is an evolutional stage for the next period of life. Yet, if this foetus does not finish its course safely and without any defects or harm until the baby is born, it will not be happy and prosperous in its next life.

Belief in the Hereafter brings a profound effect in the behaviour of human beings. It gives them courage and bravery, because, 'martyrdom' in the way of a Divine holy purpose, which is life's climax of honour and pride in this world, is the most beloved thing to a believing person. Since, to him, martyrdom is the beginning of an eternal and everlasting life.

Belief in the Hereafter controls man against sins. In other words, our sins have a reverse ratio with our Faith in Allah and the Hereafter. The more that Faith is firm and decisive, the less the amount of sin is. One reference is the words of Allah where He commands David (a.s) : "... and do not follow desire, lest it should lead you astray from the path of Allah: (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the Day of Reckoning ", (Sura Sad, No. 38, verse 26).

Yes, ont this forgetfulness of the 'Day of Reckoning' in man is the origin of the kinds of disobedience, cruelty, and corruption which are the total source of grievous punishment.

* * * *

أُوْلَئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

" They are on(true)guidance from their Lord;and they are the ones who are the successful."

Commentary:

The last verse in the verses under discussion refers to the fruit and the destination of the pious ones who have acquired the above five attributes. It says : " They are on (true) guidance from their Lord; and they are the ones who are the successful."

In fact, both their guidance and their successfulness are guaranteed by Allah. So, it can be said that the only path towards felicity and salvation is the path of this group who, with these five special attributes, have received the guidance of Allah. The reason for the restriction, / 'ula'ika / the pious ones only , is clear in that His guidance is always universal but only the people with such characteristics who have chosen His narrow path, and none else, can be benefited by it, and will be successful in their life-journey in this world and the next.

It is worthy to note that the term / hidayat / ' guidance ', as was stated before, has a vast meaning including many kinds of guidance, all of which originate from Him alone, such as : Divine Guidance, Religious Guidance, and Natural Guidance. Some details about ' guidance ' were discussed when commenting on verse 6 from Sura Al-Fatihah. (12)

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(1) Tafsir-us-Safi, vol. 1, p. 78
(2) Makhzan-ul-'Irfan, commentary, vol. 1, p. 66
(3) Al-Burhan, commentary, vol. 1, p. 54
(4) Makhzan-ul-'Irfan, vol. 1, p. 81
(5) Bihar-ul-Anwar, vol. 2, p. 221
(6) Makhzan-ul-'Irfan, vol. 1, p. 82
(7) Nur-uth-Thaqalayn, vol. 1, p. 31
(8) Makhzan-ul-'Irfan, vol. 1, p. 99
(9) Jawahir-ul-Kalam, vol. 7, p.1
(10) 14 Majma'-ul-Bayan vol. 1, p. 39; and Nur-uth-Thqalayn, vol. 1, p. 32
(11) 15 True Faith is, indeed, accompanied with /yaqin/ 'certainty'. This status in a person may be defined from different scopes of view. The most important one of them is 'certainty of knowledge',which has been described as having three stages. More details are given on page 208, vol. 2, the current commentary.
(12) For further explanation 'guidance' review pages 55-61 in this very commentary book. By the way, imitating the style in sura Al-Fatihah, these five beginning verses of the sura, which were mentioned as a group at first, are exceptionally repeated again one by one both in Arabic and English when commenting on each of them. The cause of this repetition was the length of their descriptions. But from here on, only the English translations and the descriptions will be mentioned.

 

 

(6) إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

(7) خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ

6. " Surely, (as for) those who reject Faith, it is the same to them whether you have warned them or have not warned them, they will not believe."

7. " Allah has set a seal on their hearts and on their hearing, and over their eyes is a covering, and there awaits them a great punishment."

Commentary :

Disbelievers, the Second Group

The followers of this group are just the opposite of 'the pious ones'. Their characteristics are concisely expressed in the above two verses. In the first verse, it says :

" Surely, (as for) those who reject Faith, it is the same to them whether you have warned them or have not warned them, they will not believe."

The first group, i.e., the pious ones, in all aspects and with all of their talents and faculties, are thoroughly ready to accept the truth and follow it when they receive it.

But this group, i.e. disbelievers, insist on their aberration so rigorously that they do not agree to show any inclination towards the truth even when it becomes completely clear to them. The Qur'an, which is a guide for the pious ones, is totally noneffective for this group. It makes no difference to them whether you describe for them or not, warn them or not, give good tidings to them or not. In principle, they are not spiritually ready to follow the ' right path ' or submit to it.

The second verse refers to the reason behind the existence of this bigotry and stubbornness. It indicates that they have sunk into impiety, infidelity, and enmity so deeply that they have lost their power of distinction. It says :

Allah has set a seal on their hearts and on their hearing, and over their eyes is a covering, ...".

And for that reason, a great penalty is appropriate for them as the
consequence of their deeds, and they deserve it. As Allah warns:

"... and there awaits them a great punishment ."

Thus, the eyes by which the pious ones see the signs of Allah, the ears through which they hear the words of right, and the hearts (and minds) wherein they conceive realities, are of no avail to the second group. They have minds, eyes, and ears but, when it comes to realities, they are not able to understand, to see, or to hear, indeed, because their disgraceful actions, their stubbornness, and their enmity, like curtains, have covered over these means of acknowledgement.

It is certain that man is worthy of being guided before he reaches this state, even if he is rather astray. But when he loses his sense of distinction, there will not be any way for him to attain felicity, because he does not have the means of acknowledgement. So, it is natural that 'the great punishment awaits him'. This case is like the situation of a lazy student who, by his own mischoice, does not strive to study hard enough and consequently becomes involved in the torment of ignorance and lack of certification.

The important fact is that one should be careful of sins, and when he commits one, he should repent soon and wipe it out with doing good deeds, lest the sin will remain as a fast colour stain on his heart, that which would seal the heart (with sin). The turning of the mind and the heart from the ' real ' towards the 'unreal', when it gets rigid is termed in the Holy Qur'an as 'sealing'.

A tradition from Imam Baqir (a.s.) says : " There is not a believing servant but there is a white bright site on his heart. When he commits a sin, there appears a black dot in that site. If he repents, the black dot will disappear. But if he continues committing sins, that black dot enlarges until it covers the white bright site completely. When this site is covered (with blackness) the holder of this heart will never return back to doing good deeds. This is the meaning of the words of Allah, Almighty and Glorious, when He says : ' Nay! Rather what they used to do has put rust upon their hearts '.", (Sura Mutaffifin, No 83, verse 14). (1)

Infidelity and its Meaning

Philologically, the term /kufr/ means 'to cover, to conceal'. In religion it means : 'to deny the Grace or the Existence of Allah, His prophet, the prophecies of the apostles, and the Resurrection'. He who denies these principles of the religion, even only one of them, according to the consensus of Muslims, is out of the Circle of Islam and becomes counted among the disbelievers.

Anyhow, infidelity is 'the corrupt tree' whose root is false ideas, its trunk is immorality, its branches and leaves are sins and vices, and its fruit is disgrace in this world and punishment in the coming world. But Faith is 'the good tree' whose root is true conviction, its trunk is fair virtues, its branches and leaves are good deeds, and its fruit is the happiness and prosperity in this world and the next world which, itself, is eternal salvation.

Sura 'Ibrahim, No 14, verses 24-26 say : " Have you not considered how Allah sets forth a parable of a goodly word (being) like a goodly tree, whose root is firm and whose branches are in heaven," "Yielding its fruit in every season by the leave of its Lord ? And Allah sets forth parables for men that they may receive admonition ". " And the parable of an evil word is as an evil tree pulled up from the surface of the earth, it has no stability".

---

(1) Usul-i-Kafi,vol.2,p.209,Tradition 20

 

(8) وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ
(9) يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ
(10) فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ
(11) وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ
(12) أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَكِن لاَّ يَشْعُرُونَ
(13) وَإِذَا قِيلَ لَهُمْ آمِنُواْ كَمَا آمَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاء أَلا إِنَّهُمْ هُمُ السُّفَهَاء وَلَكِن لاَّ يَعْلَمُونَ
(14) وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ إِلَى شَيَاطِينِهِمْ قَالُواْ إِنَّا مَعَكْمْ إِنَّمَا نَحْنُ مُسْتَهْزِؤُونَ
(15)اللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ
(16) أُوْلَئِكَ الَّذِينَ اشْتَرُوُاْ الضَّلاَلَةَ بِالْهُدَى فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ

8. "And of people there are some who say : ' we believe in Allah and the last day', but they do not really believe ."

9. "They seek to deceive Allah and those who have faith, but they deceive none save themselves, and they are not aware."

10. "In their hearts is a disease, so Allah has increased their disease and there awaits them a painful punishment for that they were lying."

11. "And when it is said to them : 'do not make corruption in the earth', they say : 'verily, we are only reformers'."

12. "Indeed, they themselves are the corruptors, but they are not aware."

13. "And when it is said to them : 'believe as the people believe', they say : 'shall we believe as the fools believe ?' beware! truly, they themselves are the fools, but they do not know."

14. "And when they meet those who believe, they say : ' we believe (in what you believe)', but when they are alone with their evil ones, they say : 'verily, we are with you; we were only mocking'."

15. "Allah shall pay them back for their mockery,and he leaves them alone in their inordinacy, blindly wandering on."

16. "These are they who have bought error (in exchange) for guidance, hence their transaction yields them no profit, nor are they guided (aright)."

* * * *

Commentary:

Hypocrites, the Third Group

The above verses state a short but very expressive explanation on 'hypocrites' and their spiritual specialties and characteristics illustrated by their actions.

Attention should be attracted to the fact that : in a special period of its sensitive historical course, Islam was faced with a specific group among the whole of the people, who neither had the courage to truly accept the invitation of Islam, nor had the power and boldness to openly oppose it.

This third group, whom the qur'an calls, in arabic terminology, /munafiqun/ 'hypocrites', are also termed the two-faced ones. they penetrate in the rows of true muslim communities and become a great danger for Islam and muslims. it is usually difficult for the faithful believers to recognize them, because they appear in the society with the same manner as other muslims do. but the qur'an yields some clear exact signs and specialties about them which identify their hidden routines everywhere and in all centuries. these particular qualifications can provide good criteria for the real muslims to recognize them.

At the beginning, it gives an illustration of hypocrisy itself, saying: And of the people there are some who say : 'we believe in Allah and the last day', but they do not really believe.

* * * *

They imagine this action of theirs as a kind of cleverness or, so to speak, an advantageous policy. therefore : They seek to deceive Allah and those who have faith,...

It is not such as they think : ... but they deceive none save themselves, and they are not aware.

Having deviated from the straight path, they spend their whole lives misled. they apply their power and potentials in vanity where their gain is nothing but failure, infamy, and a painful divine penalty.

* * * *

In the next verse, the qur'an points to the fact that hypocrisy is, indeed, a disease. a safe and sound person does not have two faces. there is complete harmony ruling between his soul and his body, since outward and inward, as well as body and spirit, are complementary to each other. if a person is a believing one, his entire being cries faith and indicates his conviction. and if he goes astray, his deviation is revealed both outwardly and inwardly. this dissimilarity of spirit and body possessed by the hypocrite is a new additional disease. it is a sort of contradiction or duplicity or cleft that governs over the self of a man. then, it says :

In their hearts is a disease, ...

Hence, in the regularity of creation, everybody who choses a path and equips himself with the necessary means to pave it would go forth on that very path. or, in other words, the abundancy of actions and imaginations of a man on his chosen route would make the above idea much more colourful and secure. then, the verse continues saying:

... so Allah has increased their disease...

The investment of the hypocrite is 'lies'. they adjust the contradictions found in their lives, as much as they can; each lie with its own set of excuses. therefore, at the end of the verse, it says :

... and there awaits them a painful punishment for that they were lying .

* * * *

Then, the qur'an refers to their specialties, the first of which is the claim of being 'reformers', while they are, in fact, mischief-mongers, saying :

And when it is said to them : 'do not make corruption in the earth', they say : ' verily, we are only reformers '.

* * * *

Indeed, they themselves are the corruptors, but they are not aware.

Both their persistence on the path of hypocrisy and their accustomedness to these hideous disgraceful agenda have caused them to think, gradually, that their activities are useful and constructive. and, as it was mentioned previously, when sin is in excess and treads the limits, it seizes the sense of distinction, or even, it reverses the man's distinction. in this state, impurity and impiety prevail as his second nature.

* * * *

Another specialty of this group is that they think themselves wise and clever while they think the believers are some simple-minded and credulous fools; as the qur'an says :

and when it is said to them : 'believe as the people believe', they say :
'shall we believe as the fools believe?'...

Thus, they accuse the truth-seeking, pure-hearted people of foolishness, for that these people, observing the signs of reality and rightfulness in the content of the invitation of the prophet of Islam (p.b.u.h.), have humbly accepted it. the hypocrites consider corruption, duplicity, and hypocrisy signs of their cleverness and wisdom. yes, in their logic, intellect has changed its place with foolishness.

So, the qur'an, answering them, says : ... beware! truly, they themselves are the fools, but they do not know.

Is this not, within itself, a kind of foolishness, that a person does not specify his conviction, but changes colour according to whatever group or class of ideology he joins, and assumes duplicity or even multifariousness? is it not silly for a person to spend his faculties and abilities in doing evil and making plots for destruction and, in the meantime, to count himself among the wise?

* * * *

The third specialty is that they change colour everyday, and choose the direction of every group they meet. as the holy qur'an says:

And when they meet those who believe, they say :
'we believe (in what you believe)'....

They tell the believers that they follow the same school of thought as theirs, that is, they have accepted Islam eagerly and there is no difference between them.

... but when they are alone with their evil ones, they say : 'verily, we are with you; ...

They tell their fellow men that they are mocking the believers when telling them that they have believed : ... we were only mocking'.

they say to them that they are deceiving them and, actually, they are supporters of their fellow men whom they have taken friend with and, keep their secrets safe and hidden.

* * * *

Then, the qur'an, with a beating and decisive tone says:

Allah shall pay them back for their mockery, and he leaves them alone in their inordinancy, blindly wandering on.

* * * *

The concluding verse, on this subject, expresses their final fate which is a very grievous, inauspicious, and dark end, thus :

These are they who have bought error (in exchange) for guidance, hence their transaction yields them no profit, nor are they guided (aright).

For this very reason, their purchase not only is of no avail for them, but also they have lost even their investment.

* * * *

Explanations :

The appearance of hypocrisy and its roots

When a revolution takes place in a society, particularly a revolution like the Islamic revolution which was founded on the virtues of right and justice, the interests of an oppressive, tyranical, and selfish group will be exposed and possibly placed in danger. at first, this group mock it, then they apply the power of guns, economic sanctions, and continuous social propagation in order to try to subvert it. but when the signs of triumph are made manifest for all of the forces and authorities of the region, some of the opponents change their practical style of opposition and apparently resign themselves, but, in fact, they organize a hidden antagonistic group against the revolution.

These vicious individuals who are termed 'hypocrites', because of their actual duplicity, are the most harmful enemies of the revolution, because their position is not quite clear so that the revolutionists can recognize them and avoid them. they deceitfully imitate and join the faithful people and occupy some social positions in the rows of the pure,truthful believers. they sometimes attain the sensitive posts, even.

Until the time when the holy prophet (p.b.u.h.) emigrated from mecca to medina, muslims had not established a government. the prime essential basis of the Islamic government was founded when the holy prophet (p.b.u.h.) arrived in medina. this process was made more manifest with the occurrence of the triumph of badr, viz., a small but progressive government was formally organized.

It was at that time that the profits of many authorities in medina, particularly that of the jews, who were respected by arabs, were being threatened. the jews were respected at that time, mostly because they were of ' the people of the book '. (1) they were fairly learned, and they were economically advanced. it was they who, before the advent of the prophet of Islam (p.b.u.h.) used to give the good news of his coming.

There were others, too, who were aspiring for the leadership of the people of medina and were disappointed due to the migration of the messenger of Allah. the cruel, selfish chieves of medina and their plunderous adherents saw that people, even their relatives, were tending to Islam and abundantly believing in the prophet (p.b.u.h.). they, after resisting for a short time, understood that they could not help but to accept Islam, though only outwardly. they realized that if they had opposed and stood against the new process, besides the damages of war and economical problems, they would have faced the danger of destruction; particularly because the total power of the arab was his tribe, but their tribes had separated from them for the most part.

For this reason, they had developed a grudge in their hearts against the holy prophet (p.b.u.h.) and his mission. so, they secretly planned to subvert Islam. therefore, they selected a third way. they decided to accept the prophet (p.b.u.h.) apparently, and to follow their own plots hiddenly. (2)

In short, the appearance of hypocrisy in a society is usually the
effect of one of these two causes. the first is the triumph and power of
the existing revolutionary school of thought in the society. the second
cause is the spiritual weakness and the lack of nobility and courage
needed to challenge such a force.

The Necessity of Knowing the Hypocrite

Undoubtedly, hypocrisy and the hypocrite were not only particular to the time of the prophet (p.b.u.h.); they are found in any society and at any time. they should be recognized, of course, according to the defined criteria that the qur'an has introduced them with, in order to prevent their probable damages or harms.

There are various characteristics mentioned about the hypocrite in the former verses, as well as through sura al-munafiqun, no. 63, and, also, in numerous Islamic traditions. here are a few of these characteristics :

1. Great public outbursts and high claims with lots of boasting, but little action making their claims and actions unparallel.

2. To swing to every side in any environment with any group; to speak among any society with the ideas of that society's school of thought, and to show themselves adherents in the society of true followers but, in the meantime, to cooperate with the oppositional group.

3. To separate their affairs from those of the people and to form secret hidden societies with specific plans.

4. Characterized by tricks, deceit, lies, flattery, breach of promises, and treachery.

5. To act before others with self-aggrandizement and self-conceit, counting people silly, simple, and foolish, while knowing themselves wise and clever.

In short, duplicity of personality, or contrast between internal and external, which is the clear characteristic of the hypocrite, has different effects on their personal and social behaviour, which can be easily figured out by the keen observer.

How beautifully the Qur'an puts it when it says : In their hearts is a disease, .... Which sickness can be worse than the sickness of duplicity of outward and inward character? what disease is more painful than the illness of self-aggrandizement or lack of courage for challenging the things that we do not believe in ?

However, the disease of hypocrisy, though it is hidden, is recognizeable by its different features. It is similar to heart disease which cannot be concealed wholly; although it is unseen, its signs and symptoms can be seen in one's face and limbe quite vividly.

Hypocrisy, in its specific meaning, is the condition of some faithless persons who are apparently counted among muslims, but their hearts are actually pledged to infidelity. They are the most dangerous group, not only for Islam but also for any revolutionary progressive school of thought. The hypocrites penetrate into the communities of muslims and misuse any chance or opportunity for hindering affairs. For this very hostile position that they have, they are the object of serious attacks in the qur'an. One complete sura of the qur'an is revealed about their circumstances which is entitled ' Al-Munafiqun '. They have also been reproached and condemned very strongly in the narrations of ahlul-bait (a.s.).

To introduce the hypocrite, a tradition from imam sadiq (a.s.) who has narrated from the prophet (p.b.u.h.) says : There are three specialities that when they are in a person, he/she is a hypocrite even the one who observes the fast, practices prayers and considers oneself a muslim: he who is treacherous when he is trusted, when he speaks he tells lies, and when he promises he fails it.(3)

Here, we attract your attention to the noble words of imam amir-ul-mu'mineen ali (a.s.) about the hypocrites. He says :

" O' creatures of Allah! I advise you to fear, and I warn you against the hypocrites. They themselves are misguided and they will misguide you. They are lost in the labyrinth of sins and vices and will make you lose your straight path in that tortuous maze. They change their colours to suit their surroundings, and their words always have double meanings. To convert you to their views and to win your sympathies they will resort to every sort of fraud and pretence, will adopt varieties of artifices and pretexts and will apply all possible allurements and deceptions. They always lie in ambush to seduce you. They pretend to be sincere and honest but their hearts are full of hypocrisy and vileness. Their movements are very subtle. To mislead you they work so artfully and cunningly that you cannot easily find out their purpose. They poison your minds without your knowing it, like a disease spreading inside your body without your realizing the fact. They behave as if they are ministering cures to your ailments. They talk as if they really feel for your troubles, but the result of their activities and their persuasions will affect you like an incurable disease.

Happiness and prosperity of others make them jealous and unhappy. They will do their worst to drag others into difficulties, reverses, and troubles. They will exert themselves to convert hopes of others into disappointments and despairs. And they have their victims in every walk of life.

They know how to touch your heart and how to gain your ears. For your every sorrow they have crocodile tears to shed and for every pain they offer you a balm, ineffective or injurious. If they praise you, it is with the hope of getting louder praises out of you. If they want to get something out of you, they will pester you with their demands. If they wish to slander anybody they will expose him threadbare. If they pass judgments they always forsake equity and justice .(4)

---

(1) For the meaning of ' People of the book ' see p. 202.
(2) This example also happened in the Islamic revolution of Iran where they played the same role but, luckily, under the light of Allah's grace and through the awareness of this honourable nation, they failed.
(3) Safinatul-Bihar,vol.2,p.605
(4) Nahjul-balaqah, Sermon 194 Arabic print, and No. 199 , p.172 English version

 

(17) مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَاراً فَلَمَّا أَضَاءتْ مَا حَوْلَهُ ذَهَبَ اللّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لاَّ يُبْصِرُونَ
(18) صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ
(19) أَوْ كَصَيِّبٍ مِّنَ السَّمَاء فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصْابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ واللّهُ مُحِيطٌ بِالْكافِرِينَ
(20) يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاء لَهُم مَّشَوْاْ فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُواْ وَلَوْ شَاء اللّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّه عَلَى كُلِّ شَيْءٍ قَدِيرٌ

17. "The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him Allah took away their light, and left them in darkness unseeing."

18. "(They are) deaf, dumb, blind so they shall not return (to the right path)."

19. "Or (their) likeness is as a rainstorm from heaven wherein is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps, fearful of death; thus Allah encompasses the infidels."

20. "The lightning well-nigh snatches away their sight, whensoever it gives them light, they walk therein, and when it darkens over them they stand still. Had Allah willed, He would have taken away their hearing and their sight. Truly, Allah is All-powerful over all things."

Commentary :

Two Interesting Parables Illustrating the Hypocrite

After stating the epithets and characteristics of the hypocrite, the Holy Qur'an, in order to illustrate their condition, likens them to two expressive parables :

1. In the first parable, the idea is that they are similar to a person who kindles a fire (by dark night) (to distinguish the right way from the false way under its light and reach the destination). It says :

" The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him Allah took away their light, and left them in darkness unseeing".

They think they can challenge against the darkness they are in with a small little fire. But, it happens that suddenly a storm arrives, or a heavy rain falls, or their fuel runs out and the fire dies in coldness; so, they remain helpless, wandering in the terrible darkness.

* * * *

(2)

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