Surah 63. Al-Munafiqun

WHEN THE HYPOCRITES come unto thee, they say, "We bear witness that thou art indeed God's Apostle!" But God knows that thou art truly His Apostle; and He bears witness that the hypocrites are indeed false [in their declaration of faith].

  - Mohammad Asad

When the hypocrites come to you, they say: "We bear witness that you are indeed the Rasool of Allah." Allah knows that you are indeed His Rasool, and Allah bears witness that the hypocrites are liars.

  - Muhammad Farooq-i-Azam Malik

When the hypocrites come unto thee (O Muhammad), they say: We bear witness that thou art indeed Allah's messenger. And Allah knoweth that thou art indeed His messenger, and Allah beareth witness that the Hypocrites are speaking falsely.

  - Marmaduke Pickthall

They have made their oaths a cover [for their falseness], and thus they turn others away from the path of God.¹ Evil, indeed, is all that they are wont to do:

  - Mohammad Asad

They use their faith as a disguise, and thus debar others from the Way of Allah. Evil is indeed what they do.

  - Muhammad Farooq-i-Azam Malik

They make their faith a pretext that they may turn (men) from the way of Allah. Verily evil is that which they are wont to do,

  - Marmaduke Pickthall

this, because [they profess that] they have attained to faith, whereas² [inwardly] they deny the truth - and so, a seal has been set on their hearts, so that they can no longer understand [what is true and what false].³

  - Mohammad Asad

The particle thumma ("and then") has often the same function as the simple conjunctive wa ("and"), which in this case may be properly rendered as "whereas".

See surah {2}, note [7].

This is because they believed and then renounced their faith. Their hearts are sealed, therefore, they are devoid of understanding.

  - Muhammad Farooq-i-Azam Malik

That is because they believed, then disbelieved, therefore their hearts are sealed so that they understand not.

  - Marmaduke Pickthall

Now when thou seest them, their outward appearance may please thee; and when they speak, thou art inclined to lend ear to what they say.⁴ [But though they may seem as sure of themselves] as if they were timbers [firmly] propped up, they think that every shout is [directed] against them. They are the [real] enemies [of all faith], so beware of them. [They deserve the imprecation,] "May God destroy them!"⁵ How perverted are their minds!⁶ -

  - Mohammad Asad

Lit., "thou dost give ear to them": i.e., hypocrisy has usually a plausible outward aspect inasmuch as it is meant to deceive.

Regarding my interpolation of the phrase "They deserve the imprecation", see note [45] on the identical sentence at the end of 9:30 .

See surah {5}, note [90].

When you see them, their good stature pleases you; and when they speak, you listen to what they say. Yet they are as worthless as hollow pieces of propped up timber. Every shout they hear, they think it to be against them. They are your enemies, so guard yourselves against them. May Allah destroy them! How perverse they are!

  - Muhammad Farooq-i-Azam Malik

And when thou seest them their figures please thee; and if they speak thou givest ear unto their speech. (They are) as though they were blocks of wood in striped cloaks. They deem every shout to be against them. They are the enemy, so beware of them. Allah confound them! How they are perverted!

  - Marmaduke Pickthall

for, when they are told, "Come, the Apostle of God will pray [unto God] that you be forgiven", they turn their heads away, and thou canst see how they draw back in their false pride.

  - Mohammad Asad

When it is said to them: "Come, the Rasool of Allah will pray for your forgiveness," they shake their heads and you see them turning away with arrogance.

  - Muhammad Farooq-i-Azam Malik

And when it is said unto them: Come! The messenger of Allah will ask forgiveness for you! they avert their faces and thou seest them turning away, disdainful.

  - Marmaduke Pickthall

As for them, it is all the same whether thou dost pray that they be forgiven or dost not pray for them: God will not forgive them - for, behold, God does not bestow His guidance upon such iniquitous folk.⁷

  - Mohammad Asad

Cf. 9:80 and the corresponding note [111].

It is the same, whether you pray for their forgiveness or not, Allah is not going to forgive them. Surely Allah does not guide the transgressors.

  - Muhammad Farooq-i-Azam Malik

Whether thou ask forgiveness for them or ask not forgiveness for them, Allah will not forgive them. Lo! Allah guideth not the evil-living folk.

  - Marmaduke Pickthall

It is they who say [to their compatriots⁸], "Do not spend anything on those who are with God's Apostle, so that they [may be forced to] leave."⁹ However, unto God belong the treasures of the heavens and the earth: but this truth the hypocrites cannot grasp.

  - Mohammad Asad

I.e., to the people of Medina in general, and to the ansar in particular (see next note).

The leader of the hypocrites of Medina, 'Abd Allah ibn Ubayy, never forgave the Prophet for having overshadowed him who previously had been unquestioningly recognized by the people of Medina as their most outstanding leader. Since the Prophet's political strength depended mainly on the Meccan Muslims who followed him in his hijrah to Medina, Ibn Ubayy tried to persuade his compatriots - many of whom were supporting the newcomers with all the means at their disposal - to withdraw this material support and thereby force the muhajirun, most of whom were very poor, to leave Medina: a stratagem which, if successful, would have greatly weakened the Prophet's position. This suggestion of the leader of the hypocrites was, of course, rejected by the ansar.

They are the same people who say: "Do not give anything to those who follow the Rasool of Allah until they have deserted him." To Allah belong the treasures of the heavens and the earth; but the hypocrites cannot understand.

  - Muhammad Farooq-i-Azam Malik

They it is who say: Spend not on behalf of those (who dwell) with Allah's messenger that they may disperse (and go away from you); when Allah's are the treasures of the heavens and the earth; but the hypocrites comprehend not.

  - Marmaduke Pickthall

[And] they say, "Indeed, when we return to the City,¹⁰ [we,] the ones most worthy of honour, will surely drive out therefrom those most contemptible ones!" However, all honour belongs to God, and [thus] to His Apostle and those who believe [in God]: but of this the hypocrites are not aware.¹¹

  - Mohammad Asad

I.e., Medina, the "City of the Prophet" (Madinat an-Nabi), as the town previously called Yathrib began to be known after the hijrah. Since - as it is established through several ahadith - the subsequent saying was uttered by 'Abd Allah ibn Ubayy during the campaign against the tribe of Banu Mustaliq in 5 H., it is obvious that verses {7} and {8} were revealed at the same date or a little later.

It is in these two Qur'anic statements - "unto God belong the treasures...", etc., and "all honour belongs to God...", etc. - that the real, lasting purport of the above historical allusions is to be found.

They say: "When we return to Madinah, the honorable ones will soon drive out the mean ones." But the honor belongs to Allah, to His Rasool and to the believers; but the hypocrites do not know.

  - Muhammad Farooq-i-Azam Malik

They say: Surely, if we return to Al Madinah the mightier will soon drive out the weaker; when might belongeth to Allah and to His messenger and the believers; but the hypocrites know not.

  - Marmaduke Pickthall

O YOU who have attained to faith! Let not your worldly goods or your children make you oblivious of the remembrance of God: for if any behave thus - it is they, they who are the losers!

  - Mohammad Asad

O believers! Let neither your riches nor your children divert you from the remembrance of Allah. Those who will do so, it is they who shall be the real losers.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! Let not your wealth nor your children distract you from remembrance of Allah. Those who do so, they are the losers.

  - Marmaduke Pickthall

And spend on others out of what We have provided for you as sustenance,¹² ere there come a time when death approaches any of you, and he then says, "O my Sustainer! If only Thou wouldst grant me a delay for a short while,¹³ so that I could give in charity and be among the righteous!"

  - Mohammad Asad

See surah {2}, note [4].

Lit., "for (ila) a term close by".64_1 The above construction, pointing to man's acceptance or denial of the truth of God's creative activity, is in accord with Tabari's interpretation of this passage, as well as with that of Az-Zajjaj (quoted by Razi). According to Zamakhshari, those who deny this truth are mentioned first because they are more numerous and possess greater influence than those who consciously believe in God. A further implication appears to be this: Since all human beings are endowed with the instinctive ability to perceive the existence of the Creator (cf. 7:172 and the corresponding note [139]), one man's denial of this truth and another's belief in it is, in the last resort, an outcome of free choice.

Spend, in charity and in the Cause of Allah, out of the sustenance which We have bestowed on you before that time when death will come to anyone of you, and he shall say: "O my Rabb! If only you would reprieve me for a little while then I would give out everything in charity, and be among the righteous."

  - Muhammad Farooq-i-Azam Malik

And spend of that wherewith We have provided you before death cometh unto one of you and he saith: My Lord! If only thou wouldst reprieve me for a little while, then I would give alms and be among the righteous.

  - Marmaduke Pickthall

But never does God grant a delay to a human being when his term has come; and God is fully aware of all that you do.

  - Mohammad Asad

But Allah reprieves no soul when its term comes to an end. Allah is well aware of all your actions.

  - Muhammad Farooq-i-Azam Malik

But Allah reprieveth no soul when its term cometh, and Allah is Aware of what ye do.

  - Marmaduke Pickthall