of Nokounam, (Session 167)
Verse 9 of Surah Al-Baqarah, expressed in the phrase وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ, stands as one of the most profound Qur'anic verses in analysing the behaviour of the hypocrites. It refers to the futility of their deceptive attempts and their unawareness of the consequences of their actions. This verse, following the description of the characteristics of the hypocrites in the preceding verses, unfolds the intricate layers of hypocrisy from psychological, social, and theological perspectives. The present writing, with a scholarly and elevated approach, meticulously rearticulates the content delivered in the lecture, preserving all details and meanings in a systematic structure appropriate for an erudite audience. The commentary comprises principal sections with specialised headings and subheadings, complemented by detailed explanations and semantic linkages that enrich the text and render it suitable for academic researchers. The verses are presented with full diacritics alongside an independent translation to maintain analytical depth and precision.
وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ
"And they deceive none except themselves, and they perceive it not."
In this verse, deception signifies the hypocrites' concealment of truths related to Islam, the Holy Qur'an, and the Prophet Muhammad (peace be upon him) that were documented in earlier divine scriptures. The Jewish and Christian scholars, who were aware of these signs, endeavoured to hide these truths from society in order to prevent the expansion of Islam.
Deception is like a veil cast by the hypocrites over the truth; however, this veil creates no obstacle except before their own eyes.
The phrase وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ carries a comparative implication, meaning that the hypocrites concealment only affected themselves because the religious truths were exposed and revealed in society through divine illumination. The hypocrites assumed that by hiding the signs of prophethood, they could prevent the acceptance of Islam, yet these truths remained intact and known to all.
This self-deception is akin to an attempt to extinguish the sun with one's hand, which only darkens the deceivers own vision.
Hypocrisy constitutes the primary cause behind the hypocrites' concealment efforts; nevertheless, this endeavour was fruitless, for religious truths, empowered by divine might and societal awareness, remained unveiled. The Holy Qur'an, through this verse, reveals the failure of hypocrisy against divine will.
Hypocrisy is like a poisonous root nurturing the branches of deception, yet these branches collapse before the wind of truth.
The phrase وَمَا يَشْعُرُونَ indicates the hypocrites' ignorance of the futility of their attempts. They believed that by concealment, they could hide the truth, but this effort yielded nothing beyond self-deception.
This unawareness resembles the negligence of a traveller lost in darkness, unaware that he is approaching a precipice.
From a psychological standpoint, the hypocrites' deception represents an unhealthy defence mechanism employed to preserve personal interests and deny truth. This behaviour stems from hypocrisy and refusal to accept reality.
Deception is like a wall the hypocrite constructs to protect himself, yet this wall merely separates him from the truth.
Knowledge and awareness profoundly influence human behaviour and life. The hypocrites, ignorant of the outcomes of deception, presumed success; however, this ignorance disrupted their behavioural system. For example, in jurisprudence, knowledge of impurity or purity alters legal rulings. The phrase وَمَا يَشْعُرُونَ signifies this ignorance and its effect on self-deception.
Ignorance is like darkness obscuring truth from human sight, whereas knowledge is the light illuminating the path.
Reforming worldly behaviours is a prerequisite for attaining felicity in the hereafter. If worldly life is organised according to sound principles, the hereafter will be automatically arranged. The verse وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ (Qasas: 77, Translation: "And seek, through what Allah has given you, the home of the Hereafter") emphasises this principle.
The world is like soil where planting the seeds of faith and righteous deeds yields the fruits of eternal felicity.
Excessive focus on the hereafter without regard to worldly reformation leads to neglect of the fundamental causes of felicity. The hereafter is the outcome of worldly actions, and without correcting causes, desirable results cannot be achieved.
This neglect resembles attempting to construct a palace without foundations, leading to collapse.
Tyranny, rooted in the behaviour of the hypocrites, obstructs acceptance of truth and dissemination of religious knowledge. The hypocrites, in their self-superiority, presumed they could conceal the truth.
Tyranny is like a lock that shuts the doors of knowledge, leaving humans in the darkness of ignorance.
The hypocrites, in their arrogance, considered themselves the foremost scholars, but their ignorance revealed the failure of their deception. This self-superiority stems from hypocrisy and lack of awareness.
Self-superiority is like a broken mirror that only reflects a distorted image of reality.
All information regarding Islam and the Prophet Muhammad (peace be upon him) in earlier scriptures was unveiled during early Islam; none was lost due to the hypocrites concealment. This demonstrates divine power in preserving truth.
This revelation is like a light that no veil can extinguish.
Religious science, due to lack of attention to comparative studies with earlier scriptures such as the Psalms, Gospel, and Scrolls, has remained deficient in precisely elucidating the status of the Qur'an. This deficiency impedes a profound understanding of the Qur'ans unique characteristics.
This neglect resembles closing ones eyes to a treasure that holds the key to comprehending the grandeur of the Qur'an.
To prove the magnificence of the Holy Qur'an, it must be compared with earlier scriptures to reveal its superiority and comprehensiveness. This comparison requires a scholarly and discursive approach that strengthens religious science.
Comparison is like a scale that reveals the weight of the truth of the Qur'an against other texts.
Critics of the Holy Qur'an exploit scientific weaknesses in the interpretation of religious texts and attack with superficial objections. This situation results from neglecting scientific and comparative studies in religious science.
This exploitation is like a thief taking advantage of an unguarded house; however, strengthening religious science closes this door.
A strong religious science welcomes criticism and dialogue and is unafraid of opening the doors of knowledge. This approach aids in reinforcing the position of the Holy Qur'an against objections.
Scientific dialogue is like a current that purifies and revitalises stagnant waters of knowledge.
The Holy Qur'an, due to its grandeur and divine nature, emerges victorious against any criticism and comparison. This strength is evident in its clarity and fairness, even in the exposition of its adversaries.
The Qur'an is like a steadfast mountain that no storm can shake.
The interpretation of verse 9 of Surah Al-Baqarah, focusing on وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ, unveils the psychological, social, and theological depths of hypocrisy and deception of the hypocrites. This verse elucidates the failure of the hypocrites concealment and their ignorance of the consequences of their deeds, addressing the complexities of human behaviour in confrontation with truth. The analysis of deception as an unhealthy defence mechanism, the emphasis on worldly reformation as a prerequisite for hereafters felicity, and the critique of tyranny and self-superiority constitute some of the achievements of this commentary. Moreover, the critique of weaknesses in religious science regarding comparative studies and the necessity of welcoming scientific dialogue pave the way for strengthening religious knowledge. The Holy Qur'an, with its divine power, not only remains impervious to criticism but also reveals its grandeur and comprehensiveness in comparison with other texts. This commentary, like a light in the darkness of hypocrisy, illuminates the truth and invites scholars to ponder the profound dimensions of the Qur'anic discourse.
Supervised by Sadegh Khademi
