ٱلْمُنَافِقُون ١
- إِذَا When
- جَآءَكَ come to you
- ٱلۡمُنَٰفِقُونَ the hypocrites
- قَالُواْ they say
- نَشۡهَدُ We testify
- إِنَّكَ that you
- لَرَسُولُ (are) surely (the) Messenger
- ٱللَّهِۗ (of) Allah
- وَٱللَّهُ And Allah
- يَعۡلَمُ knows
- إِنَّكَ that you
- لَرَسُولُهُۥ (are) surely His Messenger
- وَٱللَّهُ and Allah
- يَشۡهَدُ testifies
- إِنَّ that
- ٱلۡمُنَٰفِقِينَ the hypocrites
- لَكَٰذِبُونَ (are) surely liars
When the hypocrites come to you, [O Muḥammad], they say, "We testify that you are the Messenger of Allāh." And Allāh knows that you are His Messenger, and Allāh testifies that the hypocrites are liars.
Al-Muaafiquun (the Hypocrites)
Medinese, consisting of 11 verses.
When the hypocrites come to you they say, with their tongues, in contradiction of what is in their hearts: 'We bear witness that you are indeed the Messenger of God.' And God knows that you are indeed His Messenger, and God bears witness, He knows, that the hypocrites truly are liars, in what they conceal, that which is contrary to what they say.
Tafsir of Surah Al-Munafiqun
The Case of the Hypocrites and their Behavior
Allah the Exalted states that the hypocrites pretended to be Muslims when they went to the Prophet . In reality, they were not Muslims, but rather the opposite. This is why Allah the Exalted said,
إِذَا جَاءكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ
When the hypocrites come to you, they say:We bear witness that you are indeed the Messenger of Allah.
meaning, `when the hypocrites come to you, they announce this statement and pretend to believe in it.'
Allah informs that there is no substance to their statement, and this is why He said,
وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ
Allah knows that you are indeed His Messenger,
then said,
وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
And Allah bears witness that the hypocrites are liars indeed.
meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed.
Allah's statement
اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِيلِ اللَّهِ
They have made their oaths a screen. Thus they hinder (others) from the path of Allah.
meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. Some Muslims were deceived because they did not know their falsehood, and thus, thought that they were Muslims. Some Muslims believed what hypocrites say and even imitated them in their outward behavior. However, inwardly, hypocrites seek the destruction of Islam and its people, and this is why trusting them might bring great harm to many people.
This is why Allah said next,
فَصَدُّوا عَن سَبِيلِ اللَّهِ
إِنَّهُمْ سَاء مَا كَانُوا يَعْمَلُونَ
Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.
Allah said,
ذَلِكَ بِأَنَّهُمْ امَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ
That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.
meaning, He has decreed them to be hypocrites because they reverted from faith to disbelief and exchanged guidance for misguidance. Therefore, Allah stamped and sealed their hearts and because of it, they cannot comprehend the guidance, nor any goodness can reach their hearts. Truly, their hearts neither understand, nor attain guidance.
Allah said
وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ
And when you look at them, their bodies please you; and when they speak, you listen to their words.
meaning, hypocrites have a graceful outer appearance and are eloquent. When one hears them speak, he will listen to their eloquent words, even though hypocrites are truly weak and feeble, full of fear, fright and cowardice.
كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ
They are as blocks of wood propped up.
means, they are shapes that do not have much substance.
Allah's statement,
يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ
They think that every cry is against them.
means, every time an incident occurs or something frightening happens, they think that it is headed their way. This is indicative of their cowardice, just as Allah said about them,
أَشِحَّةً عَلَيْكُمْ فَإِذَا جَأءَ الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدورُ أَعْيُنُهُمْ كَالَّذِى يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ أوْلَـيِكَ لَمْ يُوْمِنُواْ فَأَحْبَطَ اللَّهُ أَعْمَـلَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيراً
Being miserly towards you then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues, miserly towards good. Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah. (33:19)
and this is why Allah said,
هُمُ الْعَدُوُّ فَاحْذَرْهُمْ
قَاتَلَهُمُ اللَّهُ أَنَّى يُوْفَكُونَ
They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?
means, how they are being led astray to the misguidance, away from the guidance.
Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,
إِنَّ لِلْمُنَافِقِينَ عَلَمَاتٍ يُعْرَفُونَ بِهَا تَحِيَّتُهُمْ لَعْنَةٌ وَطَعَامُهُمْ نُهْبَةٌ وَغَنِيمَتُهُمْ غُلُولٌ لَا يَقْرَبُونَ الْمَسَاجِدَ إِلاَّ هَجْرًا وَلَا يَأْتُونَ الصَّلَةَ إِلاَّ دَبْرًا مُسْتَكْبِرِينَ لَا يَأْلَفُونَ وَلَا يُوْلَفُونَ خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ وفِي رِوَايَةٍ سُخُبٌ بِالنَّهَار
Hypocrites have certain signs that they are known by.
- Their greeting is really a curse,
- their food is from stealing and the war booty they collect is from theft.
- They shun the Masjid and they do not come to the prayer but at its end.
- They are arrogant;
- it is neither easy for them to blend in, nor it is easy for people to blend with them.
They are like pieces of wood by night and are noisy by day.
Hypocrites are not interested to ask the prophet to ask Allah to forgive Them
Allah the Exalted states about the hypocrites, may Allah curse them,
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ
لَوَّوْا رُوُوسَهُمْ
And when it is said to them:Come, so that the Messenger of Allah may ask forgiveness from Allah for you, they twist their heads,
meaning, they turn away, ignoring this call in arrogance, belittling what they are invited to.
This is why Allah the Exalted said,
وَرَأَيْتَهُمْ يَصُدُّونَ وَهُم مُّسْتَكْبِرُونَ
and you would see them turning away their faces in pride.
Allah punished them for this behavior, saying,
سَوَاء عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَن يَغْفِرَ اللَّهُ لَهُمْ
إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious.
As Allah said in Surah Bara'ah, and a discussion preceded there, and here we will present some of the Hadiths reported that are related to it.
Several of the Salaf mentioned that this entire passage was revealed in the case of Abdullah bin Ubay bin Salul, as we will soon mention, Allah willing and our trust and reliance are on Him.
Allah says,
هُمُ الَّذِينَ يَقُولُونَ لَا تُنفِقُوا عَلَى مَنْ عِندَ رَسُولِ اللَّهِ حَتَّى يَنفَضُّوا
وَلِلَّهِ خَزَايِنُ السَّمَاوَاتِ وَالاَْرْضِ وَلَكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ
They are the ones who say:
Spend not on those who are with Allah's Messenger, until they desert him.
And to Allah belong the treasures of the heavens and the earth, but the hypocrites comprehend not.
يَقُولُونَ لَيِن رَّجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الاَْعَزُّ مِنْهَا الاَْذَلَّ
وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُوْمِنِينَ وَلَكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ
They say:If we return to Al-Madinah, indeed the more honorable will expel therefrom the weaker.
But Al-`Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not.
In his book, As-Sirah, Muhammad bin Ishaq said,
After the battle of Uhud ended, the Prophet returned to Al-Madinah. Abdullah bin Ubay bin Salul -- as Ibn Shihab narrated to me -- would stand up every Friday, without objection from anyone because he was a chief of his people, when the Prophet would sit on the Minbar, just before he delivered the Jumu`ah Khutbah to the people. Abdullah bin Ubay would say,
`O people! This is the Messenger of Allah with you. Allah has honored us by sending him and gave you might through him. Support him, honor him and listen to and obey him.'
He would then sit down. So after the battle of Uhud, even after he did what he did, that is, returning to Al-Madinah with a third of the army, he stood up to say the same words. But the Muslims held on to his clothes and said to him,
`Sit down, O enemy of Allah! You are not worthy to stand after you did what you did.'
Abdullah went out of the Masjid crossing people's lines and saying,
`By Allah, it is as if I said something awful when I wanted to support him.'
Some men from Al-Ansar met him at the gate of the Masjid and asked him what happened. He said,
`I just stood up to support him and some men, his Companions, jumped at me, pulled me back and admonished me, as if what I said was an awful thing; I merely wanted to support him.'
They said to him, `Woe to you! Go back so that Allah's Messenger asks Allah to forgive you.'
He said, `By Allah, I do not wish that he ask Allah to forgive me.'
Qatadah and As-Suddi said, This Ayah was revealed about Abdullah bin Ubay.
A young relative of his went to Allah's Messenger and conveyed to him an awful statement that Abdullah said.
The Messenger called Abdullah, who swore by Allah that he did not say anything.
The Ansar went to that boy and admonished him. However, Allah sent down what you hear about Abdullah's case and Allah's enemy was told,
`Go to Allah's Messenger,' but he turned his head away, saying that he will not do it.
Muhammad bin Ishaq said that Muhammad bin Yahya bin Hibban, Abdullah bin Abi Bakr and Asim bin Umar bin Qatadah narrated to him the story of Bani Al-Mustaliq.
They said that while the Messenger of Allah was in that area, Jahjah bin Sa`id Al-Ghifari, a hired hand for Umar, and Sinan bin Wabr fought over the water source.
Sinan called out, O Ansar,
while Al-Jahjah called, O Muhajirin!
Zayd bin Arqam and several Ansar men were sitting with Abdullah bin Ubay bin Salul at that time. When Abdullah heard what happened, he said,
They are bothering us in our land. By Allah, the parable of us and these foolish Quraysh men, is the parable that goes, `Feed your dog until it becomes strong, and it will eat you.' By Allah, when we go back to Al-Madinah, the most mighty will expel the weak from it.
He then addressed his people who were sitting with him, saying to them,
What have you done to yourselves You let them settle in your land and shared your wealth with them. By Allah, if you abandon them, they will have to move to another area other than yours.
Zayd bin Arqam heard these words and conveyed them to Allah's Messenger. Zayd was a young boy then. Umar bin Al-Khattab was with the Messenger and he said,
O Allah's Messenger! Order Abbad bin Bishr to cut off his head at his neck.
The Prophet replied,
فَكَيْفَ إِذَا تَحَدَّثَ النَّاسُ يَا عُمَرُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ لَا وَلَكِنْ نَادِ يَا عُمَرُ الرَّحِيل
What if people started saying that Muhammad kills his companions, O Umar, No. However, order the people to start the journey (back to Al-Madinah).
When Abdullah bin Ubay bin Salul was told that his statement reached Allah's Prophet, he went to him and denied saying it. He swore by Allah that he did not utter the statement that Zayd bin Arqam conveyed. Abdullah bin Ubay was a chief of his people and they said,
O Allah's Messenger! May be the young boy merely guessed and did not hear what was said correctly.
Allah's Messenger started the journey at an unusual hour of the day and was met by Usayd bin Al-Hudayr, who greeted him acknowledging his Prophethood. Usayd said,
By Allah! You are about to begin the journey at an unusual time.
The Prophet said,
أَمَا بَلَغَكَ مَا قَالَ صَاحِبُكَ ابْنُ أُبَيَ زَعَمَ أَنَّهُ إِذَا قَدِمَ الْمَدِينَةَ سَيُخْرِجُ الاَْعَزُّ مِنْهَا الاَْذَل
Did not the statement of your friend, Ibn Ubay reach you He claimed that when he returns to Al-Madinah, the mighty one will expel the weak one out of it.
Usayd said, Indeed, you are the mighty one, O Allah's Messenger, and he is the disgraced one.
Usayd said,
Take it easy with him, O Allah's Messenger! By Allah, when Allah brought you to us, we were about to gather the pearls (of a crown) so that we appoint him king over us. He thinks that you have rid him of his kingship.
The Messenger of Allah traveled with the people until the night fell, then the rest of the night until the beginning of the next day and then set camp with the people. He wanted to busy them from talking about what had happened. The minute people felt the ground under their feet, they went to sleep and Surah Al-Munafiqin was revealed.
Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Jabir bin Abdullah said,
We were in a battle with Allah's Messenger and a man from the Emigrants kicked an Ansari man. The Ansari man called out,
`O Ansar!' and the Emigrant called out, `O Emigrants!'
Allah's Messenger heard that and said,
مَا بَالُ دَعْوَى الْجَاهِلِيَّةِ دَعُوهَا فَإِنَّهَا مُنْتِنَة
What is this call of Jahiliyyah? Abandon it because it is offensive.
Abdullah bin Ubay heard that and said,
`Have they (the Emigrants) done so By Allah, if we return to Al-Madinah, surely, the more honorable will expel therefrom the meaner.'
The Ansar at that time, were more numerous that the Emigrants when the Messenger of Allah came to Al-Madinah, but later on the Emigrants increased in number. When this statement reached the Prophet, Umar got up and said,
`O Allah's Messenger! Let me chop off the head of this hypocrite!'
The Prophet said:
دَعْهُ لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَه
Leave him, lest the people say that Muhammad kills his companions.
Imam Ahmad, Al-Bukhari and Muslim collected this Hadith.
Ikrimah and Ibn Zayd and others said that
when the Prophet and his Companions went back to Al-Madinah, Abdullah, the son of Abdullah bin Ubay bin Salul, remained by the gate of Al-Madinah holding his sword. People passed by him as they returned to Al-Madinah, and then his father came. Abdullah, son of Abdullah, said to his father,
Stay where you are,
and his father asked what the matter was His son said,
By Allah! You will enter through here until the Messenger of Allah allows you to do so, for he is the honorable one and you are the disgraced.
When the Messenger of Allah came by, and he used to be in the last lines, Abdullah bin Ubay complained to him about his son and his son said,
By Allah, O Allah's Messenger! He will not enter it until you say so.
The Messenger gave his permission to Abdullah bin Ubay and his son said,
Enter, now that the Messenger of Allah gave you his permission.
In his Musnad, Abu Bakr Abdullah bin Az-Zubayr Al-Humaydi recorded from Abu Harun Al-Madani that
Abdullah, the son of `Abdullah bin Ubay bin Salul, said to his father,
You will never enter Al-Madinah unless and until you say, `Allah's Messenger is the honorable one and I am the disgraced.
When the Prophet came, Abdullah, son of Abdullah bin Ubay bin Salul said to him, O Allah's Messenger! I was told that you have decided to have my father executed. By He Who has sent you with Truth, I never looked straight to his face out of respect for him. But if you wish, I will bring you his head, because I would hate to see the killer of my father.
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Commentary
Background of Revelation
The incident, in which this Surah was revealed, took place in the campaign against Banul-Mustaliq which happened, according to Muhammad Ibn Ishaq in Sha’ ban 6AH and according to Qatadah and ‘Urwah, in Sha’ ban 5AH. [ Mazhari ] According to Muhammad Ibn Ishaq and most historians, the details of the incident is as follows: The Messenger of Allah received the news that the leader of Banul-Mustaliq, name, Harith Ibn Dirar, is preparing for a campaign against him Harith Ibn Dirar was the father of Sayyidna Juwairiah ؓ who later on embraced Islam and became one of the Holy wives of the Holy Prophet ﷺ . Harith Ibn Dirar ؓ himself later on embraced Islam.
Nevertheless, when the Messenger of Allah ﷺ received the news about the campaign against him, he gathered a group of Muslims and went out to face them. Many hypocrites joined the Muslims to fight the jihad in the hope that they will receive a share in the spoils of war, because they, despite having disbelief in their hearts, were sure that Divine help will be on the Prophet’ s side, and he will attain victory.
When the Messenger of Allah ﷺ reached Banul-Mustaliq’ s settlement, he faced Harith Ibn Dirar’ s army near a well that was known as Muraisi’. Therefore, the campaign is also known as the battle of Muraisi’. The combatants arrayed themselves and shot arrows at each other. Many of Banul-Mustaliq’ s men were killed and others fled; and some men and women were captured as prisoners of war. Some of their belongings fell into Muslim hands as spoils of war. Allah granted victory to the Holy Prophet ﷺ and the jihad came to an end.
Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism
Whilst the Muslim army was still at the well of Muraisi’, an unpleasant scene broke out between a Muhajir (emigrant) and an Ansari (helper). They quarreled over the same water where the battle was fought. The Emigrant called their fellow-Emigrants for help, and the Helpers called the fellow-Helpers for help. Some individuals came forward to help their respective sides, and the dispute might have led to a fight between the Emigrants and the Helpers. When the Holy Prophet ﷺ came to know about this, he immediately went to the scene of dispute, and expressed his indignation, saying مَا بَالُ دَعوَی الجَاھِلِیَّۃِ “ What is this slogan of paganism [ that you call for defence on the basis of regional, racial and national bias ]?” دَعُوھَا فَاِنَّھَا مُنتِنَۃٌ “ Give up the slogan. It stinks.” He said that every Muslim should help another Muslim brother, whether oppressor or oppressed. Helping the oppressed is quite obvious, but helping the oppressor implies to stop him from oppression. In all matters it is necessary to find out who is the oppressed and help him and who is the oppressor and stop him from oppressing, even though he may be his own brother or father. The racial, lineal, regional or national pride and prejudice is a filthy slogan, and it gives out nothing but bad odour.
The speech of the Messenger of Allah ﷺ brought the quarrel to an end, and the dispute was thus quelled. The two people involved in this dispute were Jahjah, the Emigrant, and Sinan Ibn Wabrah al-Juhani, the Helper. In this matter, the former was more on the wrong, and the latter was wounded. Sayyidna ‘Ubadah Ibn Samit ؓ explained to Sinan Jahjah ؓ . The oppressor and the oppressed thus became brothers.
The hypocrites had joined the Muslims for greed of receiving a share from the spoils. Their leader was ‘Abdullah Ibn Ubayy. Like other hypocrites, he called himself a Muslim for mundane benefits, but concealed enmity in his heart against the Messenger of Allah ﷺ and the Muslims. When he came to know about the clash between the Muhajirs (Emigrants) and Ansar (the Helpers), he found this an ideal opportunity to cause friction among the Muslims. So he addressed an assembly in which there were hypocrites and a Muslim Zaid Ibn Arqam ؓ where he strongly provoked the Helpers with his fiery speech against the Emigrants, saying: “ You have brought all this on yourselves. You have let them settle in your land and share your wealth and property. They are fed on your breads until they became strong and now they rival you. If you do not realize the consequences of your helping them, they will make your life miserable. Therefore, in future you should abandon them and stop helping them with your property, and they would themselves disperse to other areas. By Allah, when we go back to Madinah the most honourable of the inhabitants of Madinah shall drive out the meanest of them from there.“ He termed his own group and the Ansar as ‘the honourable ones’, and [ God forbid!] the Holy Prophet ﷺ along with the muhajirin as ‘the meanest ones’. When Sayyidna Zaid Ibn Arqam ؓ heard his speech, he retorted instantly: “ By Allah, you are mean, low and despicable. The Messenger of Allah is successful by God-given honour, and by the love of the Muslims.
Since ‘Abdullah Ibn Ubayy wanted to keep his hypocrisy under a veil, he concealed his intention under the cover of the vague expression of ‘the most honoured and meanest’. When Sayyidna Zaid Ibn Arqam ؓ made a sharp retort, he realized that his disbelief would be uncovered, he apologized to Sayyidna Zaid Ibn Arqam ؓ that he was merely joking and did not mean to do anything against the Messenger of Allah ﷺ .
Sayyidna Zaid Ibn Arqam ؓ left the assembly and went to the Messenger of Allah ﷺ and reported to him the whole story about ‘Abdullah Ibn Ubayy. This news was very disturbing and trying for the Holy Prophet ﷺ . The colour of his blessed countenance changed. Sayyidna Zaid Ibn Arqam ؓ was a young Companion at the time. The Holy Prophet ﷺ asked him: “ Boy! Are you not perhaps lying?” Sayyidna Zaid Ibn Arqam ؓ made the same reply. After that, the news of Ibn Ubayy’ s fiery speech spread throughout the Muslim army. No one spoke anything but about this speech. On the other hand, the Helpers reproached Sayyidna Zaid Ibn Arqam ؓ . They said that he has accused the venerable leader of the nation (that is, Ibn Ubayy) and severed kinship ties with him. Sayyidna Zaid Ibn Arqam ؓ swore by Allah and said that in the entire tribe of Khazraj, Ibn Ubayy was the dearest person to him, but when he uttered the unpleasant words against the Messenger of Allah ﷺ ، he could not hold himself. “ Even if that were my father,” he went on, “ I would have certainly reported his speech to the Messenger of Allah ﷺ .”
When Sayyidna ‘Umar ؓ heard the story, he said: “ O Allah’ s Messenger! Permit me to behead this hypocrite.” According to another narration, Sayyidna ‘Umar ؓ said: “ Permit ‘Abbad Ibn Bishr to cut off his head and present it to you.” The Messenger of Allah ﷺ said that if he were to permit them to do that, the news will spread among people that Muhammad ﷺ kills his own Comrades. As a result, he did not allow Ibn Ubayy to be killed. When this news about Sayyidna ‘Umar ؓ reached ‘Abdullah Ibn Ubayy’ s son who also bore the same name as his father’ s, ‘Abdullah, but he was a sincere Muslim, he immediately went up to the Messenger of Allah ﷺ and said: “ If you wish my father to be killed because of his speech, then allow me to kill him and bring his head to you before you arise from your assembly. The entire tribe of Khazraj is a witness to the fact that no one is more serving and obedient to my parents than myself. But I will not tolerate any of their mischief against Allah and His Messenger ﷺ . If you allow anyone else to kill my father and he kills him, then, I am afraid, when I see my father’ s killer walking freely, my tribal jealously may overcome me and I may be tempted to kill him, and that might be the cause of my punishment.” The Messenger of Allah ﷺ said: “ I do not have the intention of killing him, nor have I instructed anyone else to kill him.”
After this incident, the Messenger of Allah ﷺ announced, at an unusual time against his normal habit, that he would immediately set out on his journey back to Madinah. So he mounted his she-camel Quswa’ and started his journey at an unusual time. When the general body of the blessed Companions had set out on the journey, the Holy Prophet ﷺ called ‘Abdullah Ibn Ubayy and asked him: “ Did you say this?” He took oath and denied everything that was imputed to him, and claimed that the boy, Zaid Ibn Arqam, was liar. ‘Abdullah Ibn Ubayy was the respectable chief of his people. All the people felt that may be Zaid Ibn Arqam ؓ was under some misconception, and Ibn Ubayy did not say it as was conveyed.
In any case, the Messenger of Allah ﷺ accepted Ibn Ubayy’ s oath and explanation. The reproach of the people against Zaid Ibn Arqam ؓ was further aggravated. This embarrassed him and he hid himself from the people. Then the Messenger of Allah ﷺ travelled with the entire Muslim army the whole day and night and the next morning, until the bright sun was out. Then he, together with the army, halted in a place. They were all exhausted on account of the long and strenuous journey. As soon as they touched the ground, they fell into deep sleep.
The narrator reports that the purpose of this unusually immediate and long journey was to close the chapter of the story of Ibn Ubayy, which had by and by spread among the entire Muslim community, and they talked about it all the time.
After that, the Messenger of Allah ﷺ started the journey, in the course of which Sayyidna ‘Ubadah Ibn Samit ؓ suggested to Ibn Ubayy to approach the Holy Prophet ﷺ and admit his guilt before him who would pray Allah for his pardon and he would attain salvation. When he heard this suggestion, he turned his head away. No Qur’ anic verses pertaining to Ibn Ubayy were revealed until then, but when he turned himself away in haughty arrogance, Sayyidna ‘Ubadah Ibn Samit ؓ said: “ Certainly, the Qur’ an will reveal verses pertaining to your turning down the advice.”
While the Holy Prophet ﷺ was on his journey, Sayyidna Zaid Ibn Arqam ؓ came near him again and again, and he was firm that since this hypocrite has called him a liar and embarrassed him in front of the entire nation. Allah would surely reveal verses to clear him and give the lie to the hypocrite. Suddenly Sayyidna Zaid Ibn Arqam ؓ noticed that the Holy Prophet ﷺ entered into the state that he experienced when he received revelation. He stared breathing heavily, his forehead dripped with perspiration and his mount, the she-camel, began to feel the weight of the revelation. Sayyidna Zaid Ibn Arqam ؓ sensed that some revelation was coming down regarding that matter. When that state of revelation was over, and, because his own mount was closer to the mount of the Holy Prophet ﷺ ، he held the ear of Zaid ؓ and said یا غُلَامُ صَدَّقَ اللہُ حَدِیثَکَ وَ نَزَلَت سُورَۃُ المُنافِقِینَ فِی اِبنِ اُبیٍّ مِن اَوَّلِھَا اِلٰی آخِرِھَا “ O Boy, Allah has confirmed the veracity of your statement, and the entire Surah Al-Munafiqun – from the beginning to the end – has been revealed in connection with Ibn Ubayy’ s incident.”
This shows that Surah Al-Munafiqun was revealed in the course of the journey. According to Baghawi’ s narration, however, the Holy Prophet ﷺ had reached Madinah and Sayyidna Zaid Ibn Arqam ؓ was hiding himself in the house for fear of reprisal, when this Surah was revealed. And Allah knows best!
According to another narration, when the Messenger of Allah ﷺ approached Madinah at the valley of Aqiq, ‘Abdullah, the son of the hypocrite ‘Abdullah Ibn Ubayy, who was faithful believe, went forward and searched through the throng of mounts and, finding his father’ s mount, made it sit. He placed his foot on its knees and said to his father: “ By Allah! You cannot enter Madinah unless the Messenger of Allah ﷺ permits you, and unless you clarify who are the most honourable inhabitants of Madinah that expel the meanest ones. Tell me who is the most hounourable one, the Messenger of Allah or you?” Passer-by were reproaching ‘Abdullah as to how unkindly he was treating his father. By then the mount of Allah’ s Messenger ﷺ came near. He inquired what was happening. People said that ‘Abdullah has barred his father’ s entry into Madinah unless Allah’ s Messenger ﷺ permits him. The Holy Prophet ﷺ ﷺ that the hypocritical Ibn Ubbay declared to his son that he himself was the meanest of the citizens of Madinah, even meaner than children and women, and the Holy Prophet ﷺ the most honourable of them. At this, the Messenger of Allah ﷺ said to the son: Leave his way; let him enter.” The son then let him enter.
Only this much is the story of the revelation of Surah Al-Munafiqun. At the beginning of the story, a concise reference was made to the campaign of Banul-Mustaliq where it was shown that the real person responsible for the campaign was Harith Ibn Dirar who at that time was not a Muslim but embraced Islam later. He was the father of Sayyidah Juwairiyah ؓ who too was not a Muslim but embraced Islam later, and became one of the noble wives of the Holy Prophet ﷺ .
Musnad Ahmad, Abu Dawud and others record that when Banul-Mustaliq were defeated, spoils of war, together with prisoners of war, fell into Muslim hands. According to Islamic Law, all prisoners and spoils of war were distributed among the Mujahidin. Among the prisoners of war was Juwairiyah ؓ the daughter of Harith Ibn Dirar. She fell to the lot of Sayyidna Thabit Ibn Qais Ibn Shammas. He entered into the contract of kitabah to set her free in lieu of a specified sum of money.1
(1) For fuller explanation of the contract of kitabah, see volume 6, pp.426-427 of this book under the commentary of Surah 24:33. (Muhammad Taqi Usmani)
According to Sayyidah Juwairiyah’ s ؓ contract of kitabah, the sum specified was very large and she could not pay off the large sum of money to purchase her freedom. She came to the Holy Prophet ﷺ and said: “ I have embraced Islam and I bear witness that there is only One Allah and He has no partners, and that you are Allah’ s Messenger.” Then she went on to narrate her story: “ I fell to the lot of Thabit Ibn Qais Ibn Shammas, but we entered into the contract of kitabah and the sum specified in the contract is so large that I cannot manage. Please do help me.” The Holy Prophet ﷺ acceded to her request. In addition, he expressed his intention to emancipate her and marry her. For Sayyidah Juwairiyah ؓ ، this was a great boon. How could she refuse to accept this offer? She accepted the offer whole-heartedly and thus became one of the noble wives of the Holy Prophet ﷺ . The mother of the Faithful, Sayyidah Juwairiyah ؓ says that three days before the Holy Prophet ﷺ came for the campaign of Banul-Mustaliq ‘I ﷺ in my dream that the moon arose in Yathrib and it came and fell in my lap. I did not narrate this dream to anyone at that time. Now I have seen its interpretation with my own eyes.’
She was the daughter of the leader of her nation. When she became one of the wives of the Holy Prophet ﷺ ، it exerted a great influence on the entire tribe. One advantage that accrued to all women captured with her was that all of them were emancipated. They were relatives of the Mother of the Faithful. The Muslims set free all slave-girls related to her when they came to know of her joining the rank of the Mother of Faithful. About one hundred of them were emancipated with her. Her father ﷺ a miracle of the Holy Prophet ﷺ and embraced Islam.
The above story imparts guiding principles on important issues
The circumstances, under which Surah Al-Munafiqun was revealed, indeed help us understand the basic interpretation of the Surah. Additionally, they bring out some important guiding principles related to moral or ethical, political and social issues. That is why the full story has been fully recounted here. The guiding principles derived from this story are given below:
The foundation Stone of Islamic Polity: Establishment of Islamic Brotherhood which aims at Ending Colour, Racial and Linguistic Discriminations, and Indigenous-Alien Prejudices.
The episode of the dispute that broke out between an Emigrant and a Helper, and each side calling their fellow-Emigrants and their fellow-Helpers respectively for help was the icon of paganism which the Holy Prophet ﷺ destroyed. He established the principle that all believers are brothers, regardless of their race, colour, language, or nationality. The bond of brotherhood the Holy Prophet ﷺ established between the Refugees and the Helpers had made them like real brothers. It is, however the ancient Shaitanic network to get people involved in mutual co-operation and help on this basis alone. This necessarily results in blocking out the Islamic concept of mutual co-operation based on race and nationalism taken place. In this way, the Shaitan causes friction among Muslims. In this instance also a similar situation would have developed if the Holy Prophet ﷺ did not arrive on the scene in time and quell the dispute and said to them that it was the stinking slogan of paganism and that they should give it up. He re-established them on the Qur’ anic principle of mutual co-operation وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (And help each other in righteousness and piety, and do not help each other in sin and aggression…5:2). In other words, the standard for Muslims to help others or to receive help from others is good will, justice, fair play and equity. They should co-operate mutually on this basis, even though the others may belong to another race, ethnic group, or to another region. They should not unite in one conjoint to co-operate in sin and injustice, even though he may be father or brother. This is the just and rational foundation which Islam has laid, and the Messenger of Allah ﷺ himself took care of this every step of the way and commanded everyone to follow the principle. In his Farewell Address, he said that all customs of paganism are trampled under his feet. The idols of discrimination of Arab-non-Arab, white-black and indigenous-aliens have been broken. Islamic principle of mutual help and co-operation is Truth and Justice. All should apply it.
Another lesson that stems from this story is that the enemies of Islam since time immemorial use nationalism and regionalism to cause friction, and break up the Muslim Community. Whenever the opportunity arises, they split them up.
Alas, the Muslims have long forgotten this lesson, and the enemies have once more set up the same Shaitanic network to break up Islamic unity. The Muslims all over the world have put the religion and the religious principles into oblivion. As a result, they have become victims of civil wars. Their united front to fight disbelief has been smashed. The Muslim world is divided not only into Arabs and non-Arabs, but further divided into Egyptian, Syrian, Hijazi and Yemeni. In the Indo-Pak subcontinent, the Punjabis, Bengalis, Sindhis, Hindis, Pathans and Balochis are victims of mutual differences. To Allah we direct our complaint! The enemies of Islam are toying with our differences. As a result, they are overcoming us in all fields, and we are defeated everywhere. We have developed a slavish mentality and are forced to take refuge in them. Even today we can see with our open eyes Divine help and assistance coming to us, provided we adopt the Qur’ anic principles and the guidance of Allah’ s Messenger ﷺ ; provided we adhere to a strong Islamic brotherhood instead of showing a slavish devotion to the lifestyle of others; and provided we break down the idols of colour, race, language and region.
The Noble Companions’ Unparalleled Adherence to Islamic Principles and their Lofty Station
This incident further shows that though the Shaitan made some people raise the slogan of paganism temporarily, the ‘Iman was so engrossed in their hearts that the slightest admonition was sufficient to jolt them into repenting. They had such a high degree of love and reverence for Allah and His Messenger ﷺ that no relationship and sense of nationality could act as a barrier against it. An eloquent testimony of that is contained in the statement of Zaid Ibn Arqam ؓ . He himself was a member of the tribe of Khazraj and Ibn Ubayy was the leader of that tribe, and the former loved and venerated the latter most dearly, but he could not tolerate the provocative words uttered against the Refugee Muslims and Allah’ s Messenger ﷺ and complained to him about the hypocrites. The tribal-worshippers of the present age would never have dared to take the complaint of their leaders to the Holy Prophet ﷺ .
The attitude of Ibn Ubayy’ s son ‘Abdullah in this incident makes it crystal clear that his real love and veneration was dedicated to Allah and His Messenger ﷺ . When he heard him utter words against them, he went to Allah’ s Messenger ﷺ and sought his consent to cut off his father’ s head. When the Holy Prophet ﷺ did not permit him, he made his father’ s mount sit, when he approached Madinah, blocked his way and forced him to admit that the Messenger of Allah ﷺ is ‘the most honourable’ and that he himself is ‘the meanest one’. He did not open the way for his father before the Holy Prophet’ s ﷺ permission.
Besides, the idols of nation-worship and land-worship were broken to pieces in the battles of Badr, Uhud and Ahzab, which proved that all Muslims are brothers, no matter which nationality, country, colour or language group they belong to. Anyone who does not believe in Allah and his Messenger ﷺ is an enemy, even though he may be his own real brother or father.
ھزار خویش کہ بیگا انہ از خدا باشد فدایٔے یک تنِ بیگانہ کآشنا باشد
Thousand of relatives who are alien to Allah
May be sacrificed to an alien who is faithful to Allah.
Taking care of General Welfare of Muslims: Protecting them from misunderstanding
Another point illustrated by this incident is that an act which is permissible in itself should be avoided if it may create a misunderstanding in the mind of a Muslim, or may provide an opportunity for the enemies to spread misunderstanding among them. Thus, despite the fact that Ibn Ubayy’ s hypocrisy was exposed openly, the Messenger of Allah ﷺ did not permit Sayyidna ‘Umer ﷺ to behead him when he sought his permission, because the enemies could create misunderstanding in the public minds that Muhammad ﷺ killed his own Comrades. But it should be noted that, as other traditions prove, such acts may be abandoned only when they are not from the basis objectives of Shariah, they cannot be abandoned for such an apprehension. Instead, attempts must be made to remove the danger and do the work dictated by the objectives of Shari’ ah.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-Munafiqun: 1-4
Apabila orang-orang munafik datang kepadamu, mereka berkata, "Kami mengakui, bahwa sesungguhnya kamu benar-benar Rasul Allah. Dan Allah mengetahui bahwa sesungguhnya kamu benar-benar Rasul-Nya; dan Allah mengetahui bahwa sesungguhnya orang-orang munafik itu benar-benar orang pendusta. Mereka itu menjadikan sumpah mereka sebagai perisai, lalu mereka menghalangi (manusia) dari jalan Allah. Sesungguhnya amat buruklah apa yang telah mereka kerjakan. Yang demikian itu adalah karena bahwa sesungguhnya mereka telah beriman, kemudian menjadi kafir (lagi), lalu hati mereka dikunci mati; karena itu mereka tidak dapat mengerti.
Dan apabila kamu melihat mereka, tubuh-tubuh mereka menjadikan kamu kagum. Dan jika mereka berkata, kamu mendengarkan perkataan mereka. Mereka adalah seakan-akan kayu yang tersandar. Mereka mengira bahwa tiap-tiap teriakan yang keras ditujukan kepada mereka. Mereka itulah musuh (yang sebenarnya), maka waspadalah terhadap mereka; semoga Allah membinasakan mereka. Bagaimanakah mereka sampai dipalingkan (dari kebenaran)? Allah subhanahu wa ta’ala menceritakan perihal orang-orang munafik, bahwa mereka hanya mengakui Islam dengan mulutnya saja, bila datang kepada Nabi ﷺ Adapun di dalam batin mereka adalah kebalikannya dan tidaklah seperti apa yang dilahirkan oleh mereka. Untuk itulah maka Allah subhanahu wa ta’ala berfirman: Apabila orang-orang munafik datang kepadamu, mereka berkata, "Kami mengakui, bahwa sesungguhnya kamu benar-benar Rasul Allah." (Al-Munafiqun: 1) Yakni apabila mereka datang kepadamu dan menghadapimu dengan pengakuan tersebut, serta menampakkan hal itu kepadamu, kenyataannya tidaklah seperti apa yang mereka katakan.
Karena itulah maka dalam ayat ini diletakkan kalimat sisipan yang memberitahukan bahwa sesungguhnya Nabi ﷺ adalah utusan Allah, yaitu: Dan Allah mengetahui bahwa sesungguhnya kamu benar-benar Rasul-Nya. (Al-Munafiqun: 1) Kemudian disebutkan dalam firman berikutnya: dan Allah mengetahui bahwa sesungguhnya orang-orang munafik itu benar-benar orang pendusta. (Al-Munafiqun: 1) Yaitu dalam pemberitaan mereka, sekalipun pada lahiriahnya mereka menampakkan hal yang sungguhan, karena sesungguhnya mereka tidak meyakini kebenaran dari apa yang mereka ucapkan dan tidak pula membenarkannya dalam hati mereka. Karena itulah maka mereka didustakan berdasarkan keyakinan yang tersimpan dalam hati mereka.
Firman Allah subhanahu wa ta’ala: Mereka itu menjadikan sumpah mereka sebagai perisai, lalu mereka menghalangi (manusia) dari jalan Allah. (Al-Munafiqun: 2) Artinya, mereka melindungi diri mereka dengan sumpah yang palsu lagi berdosa agar lawan bicara mereka percaya kepada apa yang .mereka katakan, dan teperdayalah oleh mereka orang-orang yang tidak mengetahui hakikat perkara mereka, sehingga menyangka mereka sebagai orang-orang Islam. Adakalanya mereka dijadikan panutan dalam perbuatannya, dan ucapannya dibenarkan, padahal sesungguhnya keadaan mereka dalam batinnya sama sekali tidak memperhatikan kepentingan Islam dan para pemeluknya.
Dengan demikian, maka sikap mereka yang demikian itu menimpakan kemudaratan yang besar kepada kebanyakan orang. Untuk itulah maka disebutkan oleh firman Allah subhanahu wa ta’ala: lalu mereka menghalangi (manusia) dari jalan Allah. Sesungguhnya amat buruklah apa yang telah mereka kerjakan. (Al-Munafiqun: 2) Karena itulah maka Adh-Dhahhak ibnu Muzahim membaca ayat ini dengan bacaan berikut: Mereka itu menjadikan iman mereka sebagai perisai. (Al-Munafiqun: 2) dengan membaca aimanahum menjadi Imanahum, yakni pembenaran yang mereka lahirkan dijadikan oleh mereka sebagai perisai untuk melindungi diri agar jangan dibunuh.
Tetapi jumhur ulama membacanya aimanahum bentuk jamak dari yamin. Firman Allah subhanahu wa ta’ala: Yang demikian itu adalah karena bahwa sesungguhnya mereka telah beriman, kemudian menjadi kafir (lagi), lalu hati mereka dikunci mati; karena itu mereka tidak dapat mengerti. (Al-Munafiqun: 3) Yakni sesungguhnya ditetapkan atas mereka kemunafikan tiada lain karena mereka menanggalkan keimanan mereka dan mengenakan kembali kekufurannya dan mengganti hidayah dengan kesesatan. lalu hati mereka dikunci mati; karena itu mereka tidak dapat mengerti. (Al-Munafiqun: 3) .
Artinya, petunjuk tidak akan dapat sampai ke dalam hati mereka, dan tiada kebaikan yang dapat menggugahnya, maka hati mereka tidak dapat mengerti dan tidak dapat memperoleh hidayah. Firman Allah subhanahu wa ta’ala: Dan apabila kamu melihat mereka, tubuh-tubuh mereka menjadikan kamu kagum. Dan jika mereka berkata kamu mendengarkan perkataan mereka. (Al-Munafiqun: 4) Mereka memiliki penampilan yang baik-baik, pandai berbicara, dan berlisan fasih.
Apabila perkataan mereka didengar, maka pendengarnya akan terpesona oleh perkataan mereka yang berparamasastra. Padahal kenyataannya hati mereka sangat lemah, rapuh, mudah sok, penakut, dan pengecut. Karena itulah disebutkan dalam firman berikutnya: Mereka mengira bahwa tiap-tiap teriakan yang keras ditujukan kepada mereka. (Al-Munafiqun: 4) Yakni manakala terjadi suatu peristiwa atau suatu kejadian atau hal yang menakutkan, maka mereka berkeyakinan bahwa hal itu akan menimpa diri mereka, hal ini disebabkan hati mereka yang pengecut lagi penakut.
Perihalnya sama dengan apa yang disebutkan dalam ayat lain melalui firman Allah subhanahu wa ta’ala: Mereka bakhil terhadapmu, apabila datang ketakutan (bahaya), kamu lihat mereka itu memandang kepadamu dengan mata yang terbalik-balik seperti orang yang pingsan karena akan mati; dan apabila ketakutan telah hilang, mereka mencaci kamu dengan lidah yang tajam, sedangkan mereka bakhil untuk berbuat kebaikan. Mereka itu tidak beriman, maka Allah menghapuskan (pahala) amalnya. Dan yang demikian itu adalah mudah bagi Allah. (Al-Ahzab: 19) Mereka adalah orang-orang yang berpenampilan saja, tetapi dalamnya kosong sama sekali.
Karena itulah maka disebutkan dalam firman berikutnya: Mereka itulah musuh (yang sebenarnya), maka waspadalah terhadap mereka; semoga Allah membinasakan mereka. Bagaimanakah mereka sampai dipalingkan (dari kebenaran)? (Al-Munafiqun: 4) Yaitu bagaimanakah mereka sampai dipalingkan dari petunjuk kepada kesesatan?
Imam Ahmad mengatakan, telah menceritakan kepada kami Yazid, telah menceritakan kepada kami Abdul Malik ibnu Qudamah Al-Jumahi, dari Ishaq ibnu Bukair ibnu Abul Furat, dari Sa'id ibnu Sa'id Al-Maqbari, dari ayahnya, dari Abu Hurairah , bahwa Nabi ﷺ pernah bersabda: Sesungguhnya orang-orang munafik itu mempunyai ciri-ciri khas yang dapat diketahui, yaitu salam penghormatan mereka berupa laknat, makanan mereka adalah hasil rampokan, dan ganimah mereka adalah hasil penggelapan (korupsi).
Mereka tidak mendekati masjid-masjid melainkan menjauhinya, dan mereka tidak mendatangi shalat kecuali paling belakang. Mereka bersikap sombong, tidak bersikap rukun dan tidak pula bersikap simpatik. Mereka di malam hari bagaikan kayu (yang tersandar) dan di siang hari gaduh. Menurut Yazid ibnu Murrah, mereka di siang hari sangat ribut.".
Apabila orang-orang munafik di Madinah datang kepadamu Muhammad, lalu mereka berkata di hadapanmu, 'Kami mengakui bahwa engkau adalah Rasul Allah,' untuk menunjukkan bahwa mereka beriman kepada Allah dan Rasul-Nya, maka janganlah engkau percaya terhadap ucapan mereka. Dan sebaliknya yakinlah, Allah mengetahui bahwa engkau benar-benar Rasul-Nya dengan menurunkan wahyu dan melindungimu; dan Allah menyaksikan dengan menunjukkan bukti kepada kamu bahwa orang-orang munafik itu benar-benar pendusta tentang pengakuannya bahwa mereka beriman kepada Allah dan Rasul-Nya. 2. Ayat ini menjelaskan salah satu sifat orang munafik. Mereka menjadikan sumpah-sumpah mereka di hadapan Nabi dan orang-orang beriman sebagai perisai, yaitu mereka mengaku beriman hanya untuk menjaga agar diri mereka tidak dibunuh atau ditawan dan harta mereka tidak dirampas, ketika terjadi perang antara orang-orang Islam dengan orang-orang kafir. Setelah keadaan aman, lalu mereka menghalang-halangi masyarakat dari jalan Allah, yaitu dari beriman kepada Allah dan Rasul-Nya. Sungguh, betapa buruknya apa yang telah mereka kerjakan, pura-pura beriman untuk menyelamatkan diri, tetapi berusaha menghalangi masyarakat agar tidak beriman.
Allah menerangkan bahwa apabila orang-orang munafik hadir pada majelis Nabi ﷺ, di antaranya 'Abdullah bin Ubay, mereka mengakui dengan pengakuan yang tidak mengandung keraguan sedikit pun bahwa Muhammad ﷺ itu benar-benar rasul dari sisi Allah, telah diberi wahyu, dan diturunkan kepadanya kitab Al-Qur'an sebagai rahmat kepada hamba-hamba Allah. Allah sebelumnya telah menandaskan bahwa Muhammad itu adalah rasul atau utusan-Nya kepada manusia seluruhnya, memberi kabar gembira dan ancaman untuk menyelamatkan mereka dari kesesatan, dan membawa mereka kepada petunjuk yang benar. Allah mengetahui kebohongan orang-orang munafik itu di dalam pengakuannya. Mereka itu benar-benar lain di mulut lain di hati. Orang munafik adalah orang yang beriman secara lahiriah, tetapi tidak secara batiniah.
SURAH AL-MUNAAFIQUUN
(KAUM MUNAFIK)
SURAH KE-63,11 AYAT, DITURUNKAN DI MADINAH
(AYAT 1-11)
Dengan nama Allah Yang Maha Pemurah lagi Pengasih.
GARA-GARA KAUM MUNAFIK
Di dalam surah ash-Shaff kita dapati peringatan kepada kaum yang beriman agar mereka menyesuaikan perkataan dengan perbuatan. Dipujikan orang yang bersusun ber-shaf menegakkan jalan Allah laksana susunan rumah yang kukuh.
Di dalam surah al-Jumu'ah dilihat lagi betapa besar pengaruh ajaran Nabi ﷺ sehingga kaum yang ummiy, tidak ada berpengetahuan apa-apa, yang dahulunya sesat tidak tentu tujuan, kemudian dapat menjadi umat yang cerdas, berpengertian, mendapat didikan Kitab dan Hikmah dan menuju hidup dalam kesucian. Dan di dalam surah al-Jumu'ah juga diberi ingat bila hari Jum'at supaya siap sedia mengerjakan shalat Jum'at, berkumpul beribadah, mengerjakan dzikir kepada Allah dan mendengarkan khutbah.
Maka dengan kedua surah itu, ash-Shaff dan al-Jumu'ah, tampaklah bimbingan menegakkan kesatuan umat dalam aqidah.
Tetapi pada surah al-Munaafiquun mulailah diterangkan orang yang tidak setia menuruti anjuran dan ajaran Nabi, yang hatinya bercabang dua, mulutnya lain dan hatinya lain, yaitu orang-orang munafik.
“Apabila datang kepada engkau orang-orang munafik itu, mereka berkata, ‘Kami mengakui bahwa sungguhlah engkau benar-benar Rasul Allah.'"
(pangkal ayat 1)
Di pangkal ayat ini bertemu dua kata penting yang keduanya menunjukkan perlawanan. Kalimat pertama ialah munaafikun, yang berarti orang munafik, orang-orang yang berlain di antara kulit dengan isi, lahir dengan batin, atau mulut dengan hati. Sesudah itu bertemu kata-kata nasyhadu, yang di sini kita artikan mengakui. Kadang-kadang disebut juga naik saksi! Maka pada pangkal ayat itu saja sudah nyata bahwa ini tidak mungkin. Kata-kata nasyhadu yang berarti mengakui atau naik saksi adalah kata-kata yang berat dan bertanggung jawab, sehingga seorang yang masih kafir lalu hendak memeluk Islam, dia mesti lebih dahulu mengucapkan,
“Aku bersaksi-atau mengakui dengan sesungguh hati- bahwa tidak ada Tuhan melainkan Allah; dan aku bersaksi-atau mengakui dengan sesungguh hati bahwa Nabi Muhammad benar-benar utusan Allah."
Sekarang orang-orang munafik telah mengakui dengan mengucapkan nasyhadul Bukankah itu sudah cukup?
Pengakuannya itu diterima dingin oleh Allah. Sebab setelah itu Allah memberi ingat kepada Rasul-Nya, “Dan Allah mengetahui bahwa sesungguhnya engkau memanglah Rasul-Nya." Artinya meskipun orang-orang munafik menyatakan bahwa dia mengakui Nabi Muhammad Rasulullah, ataupun mereka tidak ada mengakui sama sekali, bagi Allah sama saja. Mereka mengaku atau tidak mengaku, namun Muhammad memang Rasulullah.
Tegasnya adalah bahwa pengakuan dari orang munafik tidak ada artinya.
Malah Allah menjelaskan lagi,
“Dan Allah pun menyaksikan bahwa sesungguhnya orang-orang yang munafik itu benar-benarlah orang-orang pembohong."
(ujung ayat 1)
Mengapa mereka dikatakan Allah orang-orang pembohong? Padahal mereka telah melengkapkan syahadat, memakai nasyhadu segala?
Mereka adalah pembohong karena pengakuan atau kesaksian itu tidaklah dari hati mereka. Bahkan hati sanubari mereka menolak sekeras-kerasnya kerasulan Nabi Muhammad ﷺ
Sebab itu walaupun yang mereka katakan itu padahal hakikatnya benar, oleh karena tidak diakui oleh hatinya sendiri, bohong juga namanya. Syahadat atau kesaksian itu adalah bohong, karena tidak sesuai dengan kepercayaan di hati.
“Mereka mengambil sumpah mereka sebagai perisai."
(pangkal ayat 2)
Pengakuan atau kesaksian yang telah mereka ucapkan itu sama juga artinya dengan sumpah “kami naik saksi" atau “kami mengakui," sama juga dengan ucapan “Demi Allah." Maka kedatangan mereka kepada Nabi menyampaikan pengakuan bahwa Muhammad memang Rasul Allah, lain tidak hanya sebagai perisai saja. Sebagaimana kita maklum, perisai ialah satu alat pemagar diri dari senjata yang ditikamkan musuh. Mereka berharap dengan mengucapkan pengakuan atau kesaksian bahwa Muhammad memang Rasulullah, mereka tidak akan diragukan lagi. Tetapi sesudah mereka mengucapkan sumpah atau kesaksian itu, agar diri mereka jangan ada yang mengganggu, sikap dan perbuatan mereka tidaklah berubah, “Lalu mereka menghambat daripada jalan Allah." Kalau ada orang-orang lain yang lemah, yang bodoh, yang tidak mengerti apa-apa, akan mendekat kepada Rasul atau hendak mempelajari hakikat Islam, maka orang-orang yang munafik itu berusaha menghambat orang itu supaya jangan mendekat kepada Nabi. Orang menyangka bahwa dia adalah orang dalam, orang yang lebih dekat kepada Nabi, maka dia berusaha berbuat dan bercakap agar orang itu percaya kepada apa yang dia katakan. Kalau orang yang mereka halang-halangi itu bertanya tentang kebenaran apa yang mereka fitnahkan, mudah saja bagi mereka bersumpah, mengatakan bahwa apa yang mereka katakan itu adalah benar. Betul-betul sumpah itu sebagai perisai pemelihara diri bagi mereka.
“Sesungguhnya mereka itu, amat jahatlah apa yang mereka perbuat."
(ujung ayat 2)
Itulah kejahatan yang berlapis-lapis. Lapis pertama bersumpah buat membela diri, tegasnya sumpah dijadikan perisai untuk memelihara diri dari pembuktian orang atas kepalsuan mereka. Mereka mengakui bahwa diri mereka “orang dalam", bahwa mereka “orang Islam" juga, tetapi tiap-tiap langkah untuk menuju hidup yang sesuai Islam itu, mereka halangi terus. Orang lain mereka halangi, mereka hambat-hambat dan mereka sendiri pun tidak mau tahu dan tidak mau menyelidiki kebenaran Islam itu. Sikap yang demikian adalah suatu kejahatan jiwa, karena jauh dari kejujuran, bahkan curang dari awal sampai akhir.
Apa sebab sampai seperti itu kejahatan perbuatan mereka?
“Yang demikian itu ialah karena sesungguhnya mereka telah beriman, kemudian mereka kafir. "
(pangkal ayat 3)
Artinya ialah bahwa pada mulanya mereka telah mengaku beriman. Pada mulanya mereka menerima apa yang diterangkan dan disampaikan oleh Nabi, tetapi tidak didalami. Atau ketika mendengar keterangan pertama, hati mereka menerima, tetapi ketika diminta agar apa yang telah mereka ketahui itu diamalkan, di waktu itu mereka merasa berat mengerjakannya, lalu berangsur-angsur mundur ke tempat semula, yaitu menjadi kafir.
Hal seperti ini mudah saja terjadi, kalau orang tidak hati-hati menjaga perimbangan dengan hawa nafsunya dengan ajaran agama yang murni. Misalnya tentang berjuang, berjihad menegakkan ajaran Allah. Semua orang jika mendengar riwayat orang yang berani berkorban, berani mati di medan perjuangan karena menegakkan cita-cita yang mulia, semua orang memujinya dan menyatakan kagum atas perbuatannya. Dan jika tewas dia tewas mencapai syahid karena perjuangan itu, semua orang memuji. Tetapi jika hal itu tiba-tiba terjadi pula dan mesti dihadapi, tidaklah semua orang yang memuji akan sudi menuruti langkah itu. Akan ada yang takut. Orang yang takut ini berangsur-angsur mengundurkan diri. Lama-lama iman yang tadinya mulai tumbuh karena ketakutan tidaklah dipelihara lagi, dan lama-lama berlarut kembali menjadi kafir.
Ada juga yang menyatakan iman karena mengharapkan keuntungan. Kemudian setelah nyata bahwa dia tidak mendapat apa-apa, dia pun mundur. Dalam perjuangan agama yang sejati harta benda dan jiwa raga si Mukmin yang diminta, bukan masyarakat itu yang mesti memuji-muji dan mengangkat-angkatnya. Kemudian setelah nyata bahwa dia tidak dipuji, tidak diangkat-angkat, dia pun kembali kafir. Lantaran hal yang demikian; “Maka dicap Allah-lah hati mereka." Dicap hati mereka, atau dimaterai hati mereka sehingga telah membeku, tidak dapat digerakkan lagi. Sehingga jalan yang salah itu telah menjadi sikap hidup.
“Maka tidaklah mereka paham."
(ujung ayat 3)
Mereka tidak mengerti bahwa mereka telah jauh terlempar dan keluar dan garis. Mereka tidak mengerti bahwa mereka telah ditinggalkan oleh putaran roda waktu. Orang telah maju jauh, mereka masih disini-sini juga, atau seperti mehesta kain sarung, berputar dari situ ke situ saja.
“Dan apabila engkau lihat mereka itu, membuat kagum engkaulah tubuh-tubuh mereka."
(pangkal ayat 4)
Asal mula wahyu ini ialah memperkata- kan bagaimana tubuh-tubuh pemuka-pemuka kaum munafik itu, yaitu Abdullah bin Ubay, Mughits bin Qais, dan Jadd bin Qais; orangnya gagah-gagah, cakap dan bagus; membuat orang jadi kagum. Terutama Abdullah bin Ubay, badannya tegap, dada bidang, rupa gagah, “Dan apabila mereka berkata-kata, engkau dengarlah perkataan mereka" yaitu bahwa mereka pandai bercakap menyusun kata dan mengatur butir-butir yang akan diperkatakan, sehingga kalau Abdullah bin Ubay itu berkata-kata, Nabi Muhammad ﷺ sendiri pun terpesona dengan caranya menyusun kata. Tetapi hanya percakapan itu saja yang bagus susunannya. Adapun pelaksanaannya tidak ada. Perkataannya yang bagus itu tidak sesuai dengan kenyataan. “Seakan-akan mereka adalah kayu-kayu yang tersandar." Diumpamakan mereka dengan kayu-kayu yang tersandar, karena belum tahu apa akan gunanya dan di mana akan dipasangkan. Biasa juga lebih-lebih penggergajian balok-balok yang besar, tegap tetapi tidak tentu apa akan gunanya. Meskipun badan mereka gagah, tegap dan mengagumkan, dan bercakap pandai dan pintar-pintar, namun kepintarannya tidak dipergunakan dan tidak ada manfaatnya, masuk tidak menggenapi dan keluar tidak mengurangi. “Mereka menyangka tiap-tiap suara keras adalah menuju mereka" ini adalah satu ungkapan yang tepat sekali untuk orang yang munafik. Mereka suka sekali memasang telinga, cemas, dan takut kalau-kalau mereka yang dibicarakan orang. Oleh sebab mereka sendiri selalu bersalah membicarakan orang lain dengan cara yang buruk, mereka sangka bahwa kalau ada orang yang berbicara, tentu mereka pula yang dibicarakan orang.
Atau suatu ungkapan dari sifat orang yang pengecut merasa bersalah. Ribut suara tikus di loteng rumah, disangka orang mengintip dia. Didengarnya derap kaki sepatu orang berjalan, disangkanya orang akan menangkap atau melawan dia. Sebab timbulnya rasa cemburu yang demikian ialah karena mereka sendiri tahu bahwa orang lain tidak percaya kepada mereka. Maka datanglah peringatan Allah, “Mereka itu adalah musuh." Bagaimanapun senyumnya, bagaimanapun gagahnya, bagaimanapun manis mulutnya, yang terang ialah bahwa mereka musuh dalam selimut, yang lebih berbahaya daripada musuh yang datang dan luar. “Maka awaslah terhadap mereka." Sebab orang-orang munafik itu karena pengecutnya, tidaklah mereka akan menantang berhadapan, melainkan melempar batu sembunyi tangan. Kalau mereka menyatakan setuju, tanda ada udang di balik batu yang mereka inginkan. Segala sesuatu mereka ukur dengan keuntungan benda yang akan mereka dapat. “Allah mencelakakan mereka!" Segala usaha mereka tidaklah akan diberkati oleh Allah, segala rencana buruk mereka, selalu akan digagalkan oleh Allah. Tegasnya sebagaimana ditafsirkan oleh Ibnu Isa ialah bahwa mereka akan dikutuk, dilaknat oleh Allah.
“Bagaimanakah mereka dipalingkan?"
(ujung ayal 4)
Ujung ayat ini ialah mengandung keheranan yang bercampur dengan kasihan. Artinya ialah, bagaimanakah sebabnya maka orang-orang ini sampai begini kehancuran dan kejatuhan mereka? Sampai terpaling keluar dari dalam garis jalan yang diridhai Allah?
Qatadah menafsirkan, “Terpaling daripada jalan yang benar."
Hasan al-Bishri menafsirkan, “Terpaling dari yang terang kepada yang gelap."
Artinya lagi, “Bagaimana mereka sampai begitu tersesat ke dalam jalan yang salah, padahal jalan sejelas itu?"
Al-Munaafiqun (Orang-Orang Munafik)
(Apabila orang-orang munafik datang kepadamu, mereka berkata) dengan mulut mereka mengenai hal-hal yang bertentangan dengan apa yang ada dalam hati mereka ("Kami mengakui, bahwa sesungguhnya kamu benar-benar Rasul Allah." Dan Allah mengetahui bahwa sesungguhnya kamu benar-benar Rasul-Nya; dan Allah menyaksikan) yakni mengetahui (bahwa sesungguhnya orang-orang munafik itu benar-benar pendusta) yakni isi hati mereka berbeda dengan apa yang mereka katakan.
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