of Nekounam, (Session 168)
The interpretation of verse ten of Surah Al-Baqarah, which addresses the cardiac disease of hypocrites and the consequences of their falsehood, opens a window towards a profound understanding of the psychology of hypocrisy and religious ethics within the epistemological framework of the Holy Qur'an. This verse, by delineating the cardiac disease, its augmentation by God, and the painful torment arising from falsehood, demands a precise and systematic analysis from psychological, ethical, and theological perspectives. In this treatise, hypocrisy is examined as a psychological and ethical malady, and the role of falsehood in its intensification is elucidated through a scientific and elevated approach. The objective is to provide a coherent and academic text, articulated in a fluent and solemn language, that offers analytical and literary enrichment for learned and specialist audiences. This exegesis, whilst maintaining absolute fidelity to the original content, assists in a deeper comprehension of hypocrisy and the means of avoiding falsehood through supplementary explanations and semantic connections.
فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ ٱللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ
In their hearts is a disease; so Allah has increased their disease, and for them is a painful punishment because they used to lie.
This verse introduces hypocrisy as a cardiac disease and attributes its increase to the choices made by the hypocrites themselves. The central focus of this section is the psychological analysis of hypocrisy and the role of falsehood in its exacerbation.
Practical wisdom, which pertains to human outward behaviours, emanates from theoretical wisdom, that is, inner thoughts and beliefs. No action, even among animals, occurs without intellectual backing. The hypocrites deceitful behaviours result from their misguided beliefs and corrupt intentions.
Hypocrisy arises from deviation in inner beliefs which leads to deceptive conduct. Hypocrites, being aware of the truth, conceal it and present a facade that differs from their inner reality.
Concealment is a positive attribute stemming from human rationality that manifests in self-preservation, self-restraint, and personality fortitude. In Sharia and mysticism, this trait is regarded as a virtue and a fundamental prerequisite for spiritual progress.
Silence and self-restraint signify wisdom and piety. These traits demonstrate a persons ability to control the self and keep secrets. In mysticism, concealing secrets is the first step on the spiritual path.
If concealment is accompanied by wrongful intentions such as cunning or deceit, it becomes hypocrisy and deception. This deviation transforms a noble trait into a tool for misguidance.
Cardiac disease denotes the deviation in the beliefs and intentions of the hypocrites, rooted in their hearts. This disease is the consequence of their conscious choices, not a primary affliction imposed by God.
The augmentation of the disease does not imply a primordial act by God, but rather results from the hypocrites own decisions. This increase derives from the secondary intrinsic Names of the Lord, as indicated in the verse:
بِمَا كَسَبَتْ أَيْدِيهِمْ
"Because of what their hands have earned."
This refers to the impact of human actions on their outcomes.
The attributes of God's Majesty, such as increasing disease or punishment, are secondary intrinsic traits dependent on human actions. God has no accidental attributes; all His attributes are intrinsic, though some, like deceit or killing, depend on human deeds.
All human attributes, whether virtues or vices, tend towards growth and intensification. Disease and falsehood, like virtues, are dynamic and escalate if sustained.
Attributes are not reflective; the deficiency of one attribute does not imply the reduction of another, but rather the emergence of a new attribute. For example, an increase in evil does not mean a decrease in good, but the formation of a new defect alongside it.
The growth of attributes is analogous to a financial account, where withdrawal from one account signifies an increase in another. This metaphor illustrates the continuous dynamism of attributes.
Falsehood is the principal negative trait of hypocrites, rooted in their hearts, leading to painful punishment. This attribute stands opposed to truthfulness and acts as an obstacle on the path of piety.
Falsehood appears in ordinary, extraordinary, nafsani (self-related), and intrinsic forms. Intrinsic falsehood is the deepest form of lying, penetrating the individuals essence and influencing all their deeds.
Falsehood in spiritual affairs, such as claiming faith without heartfelt belief, is more perilous than ordinary falsehood as it undermines foundational beliefs. This type of falsehood renders seemingly good deeds worthless.
On the Day of Resurrection, the limbs and organs of humans will testify to the truthfulness or falsehood of their actions, as in the verse:
بِمَا تَشْهَدُ ٱلسِّنَتُهُمْ وَأَيْدِيهِمْ وَجَوَارِحُهُمْ
"To what their tongues, their hands, and their feet testify."
This testimony reveals the inner reality of deeds.
False deeds are like an empty walnut: externally appealing but hollow and worthless internally. This analogy illustrates the invalidity of hypocrites actions.
In religious culture, lying is introduced as enmity against God and the greatest plague of human societies, even among Muslims. A narration from the Commander of the Faithful (peace be upon him) states: A believer may commit adultery or theft, but does not lie.
Falsehood leads to diminished trust within society and moral corruption. In contemporary societies, distrust towards individuals words, even among officials, indicates the prevalence of this affliction.
Avoiding falsehood requires inner strength and a firm will. A weak person resorts to lying due to inability to control the self. Strengthening will through spiritual and ethical practices is the path to abstaining from falsehood.
In certain cases, such as preserving legitimate interest or saving a life, falsehood is permitted or even obligatory. This form of falsehood is justified by divine and human welfare and differs from nafsani falsehood.
Painful punishment is a distressing torment inflicted upon hypocrites due to falsehood and hypocrisy. In terms of severity and impact, it differs from the great punishment.
The great punishment signifies a vast and widespread torment, whereas painful punishment denotes a deep and distressing pain. This distinction exemplifies the Quranic precision in describing punishment.
The interpretation of verse ten of Surah Al-Baqarah, with a focus on the psychology of hypocrisy and the role of falsehood therein, reveals the profound influence of cardiac diseases on human behaviour and destiny. Hypocrisy, as a psychological and ethical malady, stems from the conscious choices of hypocrites and is intensified by falsehood. Concealment is a virtuous attribute which, if misused, transforms into hypocrisy. The increase in disease is a consequence of human actions and attributed to the secondary intrinsic Names of God. Falsehood, in its ordinary, extraordinary, nafsani, and intrinsic dimensions, leads to moral and social corruption and is unveiled on the Day of Resurrection through the testimony of limbs and organs. Avoiding falsehood requires inner strength and spiritual practice, though falsehood is permissible in cases of legitimate welfare. Painful punishment, a consequence of falsehood and hypocrisy, is a profound and distressing torment, distinguished from great punishment. This interpretation, while fully preserving the original content and adding semantic linkages, provides a scientific and eminent discourse for educated audiences and may serve as a foundation for advanced research in the fields of religious psychology and Islamic ethics.
Supervised by Sadegh Khademi
