The Holy Quran, as a clear mirror reflecting human truth, in verse eight of Surah Al-Baqarah introduces the hypocrites and the characteristics of hypocrisy. This verse, by elucidating the behaviours and motives of the hypocrites, presents hypocrisy as a complex and multilayered phenomenon in the psychological and sociological domains. This work, with a scientific and systematic approach, analyses hypocrisy from the perspective of the Holy Quran and, employing sublime allegories, portrays hypocrisy as a dark shadow against the light of faith. The aim of this treatise is to offer a comprehensive and academic interpretation, crafted for researchers and erudite audiences, using a dignified language suited to the academic environment. By integrating the primary content with complementary analyses, this exegesis examines the dimensions of hypocrisy, critiques the methods of religious sciences, and provides guidelines for confronting this phenomenon.
وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ
[Al-Baqarah: 8]
Translation: And among the people are those who say, We believe in Allah and the Last Day, but they are not believers.
This verse introduces the hypocrites who claim faith in Allah and the Last Day, yet harbour no true faith in their hearts. It presents hypocrisy as a hidden and disruptive phenomenon within the community of believers.
This verse, by referring to the contradiction between the outward appearance and inner reality of the hypocrites, highlights the necessity of accurate recognition of this phenomenon to preserve the health of the believing society.
The Holy Quran devotes thirteen verses in Surah Al-Baqarah exclusively to hypocrisy, whereas faith is mentioned in four verses and disbelief in two. This numerical preponderance (13 versus 6) signifies the importance and magnitude of the subject of hypocrisy within the Quranic epistemological and sociological framework.
Like a disease requiring extensive examination due to its complexity, hypocrisy is given meticulous and detailed attention in the Holy Quran owing to its profound societal impacts.
Hypocrisy is a multifaceted phenomenon, analysable in both social and psychological-theological realms. These verses provide instructions for recognising and confronting hypocrisy, necessitating knowledge in related sciences such as psychology and sociology.
This perspective presents hypocrisy as a complex network of behaviours and motives whose effects on society and individuals are deeper than overt disbelief.
The word ns in the verse denotes humans in a general sense, encompassing believers, hypocrites, and disbelievers. Unlike terms such as bashar, dam, or insn, this word has an all-encompassing meaning without any connotation of disdain.
Like a sea encompassing all rivers, ns embraces all human groups and enables the analysis of diverse human behaviours.
The theory of synonymy in Arabic lexicon, both in the Holy Quran and beyond, is unscientific. Each word, such as ns, bashar, and insn, carries a specific meaning. For example, sayf (sword) differs from rim (sharp sword), since rim emphasises sharpness and severity.
Like colours each with distinct shades, Quranic words each bear unique meanings, and conflating them leads to oversimplification of meaning.
Weakness in the understanding of derivation and root analysis in religious sciences has led to loss of semantic characteristics of vocabulary and the prevalence of unscientific theories such as synonymy. This deficiency, arising from lack of precision in understanding word meanings, has diminished the depth of Quranic analyses.
Like a gardener unfamiliar with a plants root system, religious sciences deprived of mastery over derivation are unable to comprehend the precise meanings of words.
Hypocrisy is divided into ordinary and infiltrative types. Ordinary hypocrisy includes weakness of faith, ostentation, and partnership which do not amount to disbelief; whereas infiltrative hypocrisy is accompanied by covert and destructive motives and lacks genuine faith.
Like a disease manifesting on the skin or deep within the body, ordinary hypocrisy is superficial, and infiltrative hypocrisy is profound and destructive.
Infiltrative hypocrisy is further divided into individual and systemic. Systemic hypocrisy operates in an organised manner with the aim of overthrowing, akin to a fungus growing in darkness, secretly infiltrating institutions such as the economy, government, and the system.
Like a mouse infiltrating a granary, systemic hypocrisy covertly and systematically undermines social structures.
Taqiyya, as a permissible religious behaviour, is a form of hypocrisy but differs from infiltrative hypocrisy. Taqiyya is a protective strategy, whereas infiltrative hypocrisy operates with destructive objectives.
Like a shield employed by a soldier for protection, taqiyya is a legitimate behaviour distinct from destructive hypocrisy.
Infiltrative hypocrites, through performative acts such as praying more frequently or sending salutations, attempt to gain trust, while no faith exists in their hearts. These behaviours are recognised in psychology as exhibitionism.
Like an actor donning a mask, hypocrites seek to penetrate society by feigning faith.
Oversimplification in analysing hypocrisy, like imagining placing a hat on Gods head, due to lack of psychological and sociological knowledge, is unscientific. This simplification reduces the depth of Quranic analyses.
Like a physician treating a complex disease with superficial diagnosis, oversimplification of hypocrisy leads to misunderstanding and inefficiency.
Scholars and researchers must approach the analysis of hypocrisy with an open and comprehensive perspective and avoid oversimplification. This open approach enables identification of the various dimensions of hypocrisy.
Like a cartographer meticulously drawing the details of the land, analysis of hypocrisy must be carried out with precision and comprehensiveness.
Interpretation of the Holy Quran, more than any other science, requires proficiency in various disciplines, including psychology, sociology, philosophy, literature, and derivation. These sciences enable deep and precise analysis of the verses.
Like an architect employing diverse sciences to construct a sturdy edifice, Quranic exegesis must utilise interdisciplinary knowledge.
Systemic hypocrisy, by infiltrating institutions such as the economy, government, and the system, can lead to societal paralysis. This type of hypocrisy, due to concealment, is difficult to detect and demands vigilance and precise analysis.
Like a fire smouldering beneath ashes, systemic hypocrisy grows covertly and can destroy the foundations of society.
The culture of non-criticism within religious sciences hinders progress and deeper understanding of issues. Embracing criticism and free dialogue is essential for more precise analysis of hypocrisy.
Like a garden flourishing through pruning and care, religious sciences thrive with criticism and dialogue.
The interpretation of verse eight of Surah Al-Baqarah introduces hypocrisy as a dark shadow against the light of faith, which, through false claims of faith, seeks to deceive God and the believers. This verse, by elucidating the behaviours of the hypocrites, points to the psychological and sociological complexities of hypocrisy. Hypocrisy is examined in ordinary and infiltrative forms (individual and systemic), with systemic hypocrisy posing a more serious threat to society due to its organisation and concealment. Critiques of the theory of synonymy and weaknesses in derivation in religious sciences underscore the necessity for revising educational methods and strengthening literary sciences. Quranic exegesis, as a comprehensive science, requires interdisciplinary approaches including psychology, sociology, and theology. Avoiding simplification, accepting criticism, and maintaining an open perspective are key strategies for deeper understanding of hypocrisy and advancement of religious sciences. This exegesis, offering a scholarly and elevated perspective, invites reflection on the phenomenon of hypocrisy and vigilance against its threats to safeguard the believing community from its harms.
Under the supervision of Sadegh Khademi
