4-142 The hypocrites seek to deceive Allah, and He will requite their deceit to them.a And when they stand up for prayer, they stand up sluggishly — they do it only to be seen of men and remember Allah but little,b
إِنَّ ٱلۡمُنَـٰفِقِينَ يُخَـٰدِعُونَ ٱللَّهَ وَهُوَ خَـٰدِعُهُمۡ وَإِذَا قَامُوٓاْ إِلَى ٱلصَّلَوٰةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلاً۬ (١٤٢)
4-142a: يُخَـٰدِعُونَ – خادع – By يُخَـٰدِعُونَ or مخادعة is meant they attempt to deceive. See 2-9a. خادع is a third participle noun from خَدۡع and its meaning is: خَتَله و ارادبه المکروہ من حیث لا یعلم (Furtively got him and devised to do with him what he did not like in a way about which he has no knowledge). In simple words, its meaning is the stealthy visitation of an odious affair.
The use of خَدۡع when Allah is the subject: Keeping in view the explanation given in 2-15a, when Allah is the subject of an action, it is only the result which is meant and the means by which the result is brought about is missing. By assigning the action of خَدۡع to Allah, the purport is only that He will inflict them with an action that they will not like. It will be in accordance with what is stated elsewhere جَزَٲٓؤُاْ سَيِّئَةٍ۬ سَيِّئَةٌ۬ مِّثۡلُهَا (And the recompense of evil is punishment like it) (42:40) and all it means is that Allah will punish them for their خَدۡع (LA). When خَدَعتُه is said opposite مخادعة the meaning is ظفرت به (LA), that is overcame him. Whichever meaning is taken out of these three, the implication is the same. The dictionary meanings of خَدۡع results in the word being used in many different contexts. Thus, خدعت الضب means the lizard hid itself and the meaning of خَدۡع الریقُ فی الفم is the saliva dried up, The meaning of خَدۡع in کان فلان الکریم ثم خَدۡع is اَمۡسَكَ (stopped). The meaning of خَدۡع المطر is it rained a little, and السنون الخرادع means the years of famine in which there is not much good because there is no rain. The statement in a hadith: الحرب خَدۡعةٌ means the foot of a party slips when it gets tricked in battle, that is one should protect oneself from a surprise attack of the enemy or the word is خُدۡعَةٌ and the meaning is that he is someone who will deceive his family (N).
At the end of last section, mention is made of the deception of hypocrites and how they invited the enemies of Muslims to march against them, but they tell the Muslims that they are with them. It is now stated that by deceiving the Muslims in this way, they are trying to deceive God, but they will not be able to deceive and in the end they will lose and suffer great harm. In the beginning part of Surah Bakarah it is stated about the hypocrites: يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُواْ (They seek to deceive Allah and those who believe) (2:9) and here it is only يُخَـٰدِعُونَ ٱللَّهَ (seek to deceive Allah) but the meaning is the same. Their punishment in the earlier reference is given as: وَمَا يَخۡدَعُونَ إِلَّآ أَنفُسَهُمۡ (and they deceive only themselves). Here instead of those words, it is stated: وَهُوَ خَـٰدِعُهُمۡ (and He will requite their deceit to them). The sense is the same, that is the result of this deception is going to be an evil one for them.
4-142b: كُسَالَىٰ – It is the plural of کسلان and the meaning of کَسَل is laziness or to be heavily burdened by a matter in which sluggishness is not appropriate (R).
يُرَآءُونَ – The meaning of رای is saw and مُراأۃ or رئاء is to show to others and to publicize (R). That is to do a thing so that others may see it.
Laziness in prayer and tranquility: In the discussion about the deception of the hypocrites it is added that even when they come for prayer, ostensibly to be close to Allah, their purpose is to deceive people into thinking that they are Muslims. Hence their prayer has neither conviction nor joy. This also shows that unless there is conviction and joy in prayer, the prayer is only for show. Prayer is an audience with God and must be offered with great humility, conviction, and joy so that it becomes a magnetic attraction towards which one is drawn inexorably. Unless this is the nature of a person’s prayer, the real objective of prayer is not accomplished. If a few rakahs of prayer are said as a burden, then there is a great similarity of such a prayer with the prayer of hypocrites. The sign of true faith is that one should feel joy and pleasure in prayer and a state is achieved which is described in قرۃ عینی فی الصلوٰۃ (Coolness of my eyes is in prayer).
4-143 Wavering between that (and this) — (belonging) neither to these nor to those. And whomsoever Allah leaves in error, thou wilt not find a way for him.a
مُّذَبۡذَبِينَ بَيۡنَ ذَٲلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِۚ وَمَن يُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُ ۥ سَبِيلاً۬ (١٤٣)
4-143a: مذبذب – The meaning of ذَبّ is to expel and it is also to stop. Another meaning is طَرۡد (to drive away) (LA). So مَذَبۡذَب is one who is driven from each side (LA). Imam Raghib however states that by مَذَبۡذَب is meant confused because ذَبۡذَبَة is in reality the sound of a thing that is hanging. Metaphorically it is spoken about any situation of restlessness and anguish; it also means movement (R). ذُباب (singular ذبابة ) is from the same root and means a fly.
It is stated here that a hypocrite cannot form a firm opinion. Sometimes he swings to one side and sometimes to the other. Allah has likened belief to firmness and stability which creates tranquility in the heart أَلَا بِذِڪۡرِ ٱللَّهِ تَطۡمَٮِٕنُّ ٱلۡقُلُوبُ (Now surely in Allah’s remembrance do hearts find rest) (13:28) and has likened Kalima Tayyaba (good word) to a tree that has firm roots أَصۡلُهَا ثَابِتٌ۬ (whose root is firm) and an evil word with an evil tree that has no stability (مَا لَهَا مِن قَرَارٍ ). So, this is the measure of belief.
4-144 O you who believe, take not the disbelievers for friends rather than the believers. Do you desire to give Allah a manifest proof against yourselves?a
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡكَـٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَۚ أَتُرِيدُونَ أَن تَجۡعَلُواْ لِلَّهِ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا مُّبِينًا (١٤٤)
4-144a: For preferring disbelievers over believers as friends see 3-28a. The restatement of this injunction in the context of hypocrites shows that this is an attribute of hypocrites. It has been mentioned previously that the hypocrites seek respect by making friends with the disbelievers and this desire to seek respect from the enemies is also their attribute.
4-145 The hypocrites are surely in the lowest depths of the Fire, and thou wilt find no helper for them,a
إِنَّ ٱلۡمُنَـٰفِقِينَ فِى ٱلدَّرۡكِ ٱلۡأَسۡفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمۡ نَصِيرًا (١٤٥)
4-145a: دَرۡك – It conveys the same sense as دَرۡج that is class or rank, but the difference is that moving up in class is called دَرۡج and moving down in class is called دَرۡك. Hence the grades of heaven are دَرۡج and that of hell دَرۡك. The extreme depth of the ocean is also called دَرۡك (R). From the same root are words like ادراك )realization; perception) etcetera.
A hypocrite witnesses signs of the truth of Islam but still internally professes disbelief and surreptitiously is an enemy of Islam. This puts him in the lowest grade. The most despicable people are those who say one thing and do another. How much sincerity is there today in the Islam of Muslims? The next verse indicates this by bringing in the word sincerity.
4-146 Save those who repent and amend and hold fast to Allah and are sincere in their obedience to Allah — these are with the believers. And Allah will soon grant the believers a mighty reward.
إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَٱعۡتَصَمُواْ بِٱللَّهِ وَأَخۡلَصُواْ دِينَهُمۡ لِلَّهِ فَأُوْلَـٰٓٮِٕكَ مَعَ ٱلۡمُؤۡمِنِينَۖ وَسَوۡفَ يُؤۡتِ ٱللَّهُ ٱلۡمُؤۡمِنِينَ أَجۡرًا عَظِيمً۬ا (١٤٦)
4-147 Why should Allah chastise you if you are grateful and believe? And Allah is ever Multiplier of rewards, Knowing.
مَّا يَفۡعَلُ ٱللَّهُ بِعَذَابِڪُمۡ إِن شَكَرۡتُمۡ وَءَامَنتُمۡۚ وَكَانَ ٱللَّهُ شَاڪِرًا عَلِيمً۬ا (١٤٧)
4-147a: Punishment is meant to reform: In the last verse, the hypocrites were informed that they would be in the lowest level of hellfire. In this verse, it is stated that despite this dire promise if the hypocrites are thankful and truly believe then there is no need for Allah to punish them. This shows that the real purpose of punishment is to reform people and not anything else. If a person reforms himself, the punishment is lifted. The punishment of hell is meant to rectify the deficit created by the lack of thankfulness and belief. The thankfulness deficit is because of not appreciating the blessings of Allah and for not using the God gifted powers in accordance with the needs of the time and place. See 2-52a. The belief deficit is because of not acting on the guidance sent by Allah.
4-148 Allah loves not the public utterance of hurtful speech, except by one who has been wronged. And Allah is ever Hearing, Knowing.
لَّا يُحِبُّ ٱللَّهُ ٱلۡجَهۡرَ بِٱلسُّوٓءِ مِنَ ٱلۡقَوۡلِ إِلَّا مَن ظُلِمَۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا (١٤٨)
4-148a: ٱلۡجَهۡرَ – جَہۡر is spoken about the manifestation of a thing whether through the sense of sight or hearing. An example of the first is: حَتَّىٰ نَرَى ٱللَّهَ جَهۡرَةً۬ (…till we see Allah manifestly) (2:55) and: أَرِنَا ٱللَّهَ جَهۡرَةً۬ (Show us Allah manifestly) (4:153) where the use is in the sense of hearing, as also in: مَّنۡ أَسَرَّ ٱلۡقَوۡلَ وَمَن جَهَرَ بِهِ (among you is he who conceals the word and he who speaks openly) (13:10); يَعۡلَمُ ٱلۡجَهۡرَ مِنَ ٱلۡقَوۡلِ (knows what is spoken) (21:110); وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِہَا (And utter not thy prayer loudly nor be silent in it) (17:110); وَلَا تَجۡهَرُواْ لَهُ ۥ بِٱلۡقَوۡلِ كَجَهۡرِ بَعۡضِڪُمۡ لِبَعۡضٍ (…nor speak loudly to him as you speak loudly one to another) (49:2) and جھیرالصوت is a person with a loud voice (R). The meaning here is to make an announcement whether it is verbal or written. This verse is the basis of the law of defamation. It is stated here that no one has the right to publicize something bad, that is defamatory, about anybody else except by a person who has been wronged. If a person has suffered a loss, he has a right to make a defamatory announcement against the person who has done him injustice. However, what is meant is that only such defamatory things can be made public that are true and there is no right to say anything that is false.
What is the relationship of this verse in a discussion of hypocrites? In a number of previous sections, Allah mentioned the particulars of the hypocrites and revealed their secret nefarious activities. Now in winding up this topic, Allah has stated that He would not have made a public announcement of their deceitful activities if they had not been unjust. Their mischief had to be exposed because they were being unjust to the Muslims and wanted to destroy them. Bringing in God’s attributes of hearing and Knowing, the purport is to indicate the goodness of the Muslims.
4-149 If you do good openly or keep it secret or pardon an evil, Allah surely is ever Pardoning, Powerful.a
إِن تُبۡدُواْ خَيۡرًا أَوۡ تُخۡفُوهُ أَوۡ تَعۡفُواْ عَن سُوٓءٍ۬ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّ۬ا قَدِيرًا (١٤٩)
4-149a: Allah has expanded on his rule in this verse that if someone has done a good deed, it may be announced openly or kept a secret while evil deeds should be forgiven as far as possible. This is the behavior that Allah likes. Thus, Allah has not only prohibited that a bad act should not be announced but has recommended its forgiveness as well. However, if some bad actor does not reform himself despite the forgiveness and persists and exceeds the limit then he can be exposed.
4-150 Those who disbelieve in Allah and His messengers and desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others; and desire to take a course in between —
إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٍ۬ وَنَڪۡفُرُ بِبَعۡضٍ۬ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٲلِكَ سَبِيلاً (١٥٠)
4-151 These are truly disbelievers; and We have prepared for the disbelievers an abasing chastisement.
أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ حَقًّ۬اۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا (١٥١)
4-151a: The hypocrites had good relations with the Jews and Christians. As the discussion of the hypocrites is brought to an end, the subject turns to a discussion of the Jews and the Christians from the next section. In these last few verses, a commonality is established between the hypocrites and the Jews and Christians to provide a transition to the new topic. Apart from their social interactions, the commonality in terms of their religious position was that the hypocrites and Jews etcetera were treading a path between belief and disbelief which is indicated by: وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٲلِكَ سَبِيلاً (desire to take a course in between) (4:150). The hypocrites were on this path because they sometimes believed and sometimes disbelieved or because overtly they believed but inwardly remained disbelievers, and the Jews and Christians because they believed in some Messengers and rejected others. The statement: We believe in some and disbelieve in others, does not only mean belief in God but rejection of all Messengers as is the case with Brahmu Samaj, but also belief in some Messengers and rejection of others as is the case with all the Ahle Kitab because the rejection of any Messenger of Allah is tantamount to rejecting Allah.
4-152 And those who believe in Allah and His messengers and make no distinction between any of them, to them He will grant their rewards. And Allah is ever Forgiving, Merciful.
وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦ وَلَمۡ يُفَرِّقُواْ بَيۡنَ أَحَدٍ۬ مِّنۡہُمۡ أُوْلَـٰٓٮِٕكَ سَوۡفَ يُؤۡتِيهِمۡ أُجُورَهُمۡۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا (١٥٢)
Bayan-ul-Quran 