of Nokounam (may his sanctity be preserved) Session 173
Verse 14 of Surah Al-Baqarah (وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ * اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ, And when they meet those who believe, they say, We believe; but when they are alone with their devils, they say, Indeed, we are with you; we were only mocking. Allah mocks them and prolongs them in their transgression [while] they wander blindly.) reflects, like a clear mirror, the behavioural duplicity of hypocrites in their encounters with believers and the enemies of the faith. This verse, articulated in a profound and multilayered manner, introduces hypocrisy as a sociological and psychological phenomenon, critically examining both the outward and inward conduct of hypocrites. The present interpretation, adopting a sociological and mystical approach, is composed for an erudite audience at a research level, employing refined allegories to elucidate the dimensions of this verse within a scientific and systematic framework. The aim is to reveal the nature of hypocrisy, its impact on social relations, and to call for sincerity and honesty in human interactions.
Unlike preceding verses that compared believers and hypocrites, verse 14 of Surah Al-Baqarah concentrates solely on the behaviour of the hypocrites. This verse demonstrates two types of interaction by hypocrites: one with the believers (وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا), and the other with their devils (وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ).
This duality forms the core of hypocrisy, emerging from the absence of honesty and integrity within the personality of the hypocrites.
For researchers, this distinction necessitates a psychological and sociological analysis of hypocrisy as a dual behaviour.
The word Laq (they meet) denotes a superficial and transient meeting, indicating the emotional and social distance of the hypocrites from the believers, whereas Khalaw (they are alone) implies seclusion and intimate association, reflecting the genuine alignment of the hypocrites with their devils.
This difference, from a rhetorical perspective, reveals the depth of the hypocrites behavioural duality and, from a sociological viewpoint, stresses the contrast between superficial and deep social connections.
By professing faith before the believers, hypocrites seek to preserve their personal and social interests, unwilling for their secrets to be disclosed. In solitude with their devils, they manifest their true alignment and mock the believers.
This behaviour prompts researchers to analyse the hidden motives within social relations and their effect on societal cohesion.
Contrary to some erroneous views that regard the Quran as disorderly or random, the Noble Quran possesses precise order and ultra-modern engineering. This verse, through its deliberate choice of words and structure, geometrically elucidates the behaviour of the hypocrites.
For researchers, this order calls for an analysis of the Quranic rhetorical and semantic structures to attain a deeper comprehension of its concepts.
Verse 14, by juxtaposing two opposing segments (Laq and Khalaw), depicts the behavioural opposition of the hypocrites. This composition, rhetorically, highlights duality and semantically critiques dishonest behaviours.
For academic audiences, this structure invites a linguistic and rhetorical study of the Noble Quran.
The terms uyn (transgression), shayn (devils), and yamahn (they wander blindly) refer respectively to the rebellion of the hypocrites, their misleading allies, and their confusion amid misguidance. These terms explicate the psychological and social dimensions of hypocrisy.
For researchers, these semantic components necessitate a Quranic lexical analysis within psychological and sociological frameworks.
The phrase اللَّهُ يَسْتَهْزِئُ بِهِمْ (Allah mocks them) signifies the divine response to the mockery of the hypocrites. This mockery is not akin to human derision but rather entails returning the consequences of the hypocrites behaviour upon themselves.
This concept demands from researchers an analysis of the relationship between human actions and divine response from theological and philosophical perspectives.
The phrase وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (and He prolongs them in their transgression while they wander blindly) indicates that Allah grants the hypocrites respite in their rebellion so that they may become lost in misguidance. This confusion is the natural consequence of their own choices.
For an academic audience, this perspective necessitates an examination of the psychological and social consequences of hypocrisy.
Hypocrisy is the result of the hypocrites deliberate choice. They consciously select the path of duality and mockery, and Allah sanctions this choice.
This principle aligns with verses such as فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ (f: 5; When they deviated, Allah caused their hearts to deviate).
The Liq society is one characterised by superficial, dishonest, and intimacy-lacking relationships. Hypocrites interact with believers in a passing and apparent manner within this society.
This concept calls for sociological analysis of dishonest relations and their impact on social cohesion.
The satanic seclusion society refers to the deep but misleading alliance of the hypocrites with the devils. This relationship is founded upon deceit and mockery.
This view urges academic audiences to analyse relationships rooted in hypocrisy and their effects on societal misguidance.
The divine seclusion society is characterised by relationships founded on sincerity, intimacy, and divine values. This society stands in opposition to the Liq and satanic seclusion societies.
For researchers, this concept necessitates cultural promotion to strengthen sincere and faith-based relations.
Superficial behaviours such as greeting without sincerity or inquiring How are you? without genuine intent are criticised as indicators of a Liq society. These behaviours diminish social trust and increase estrangement.
For researchers, this critique demands reconsideration of social cultures and substitution of meaningless habits with sincere conduct.
The godly scholars, through behaviours such as sincere greetings extended even to younger individuals, have provided a model for establishing the divine seclusion society. Such behaviours enhance social cohesion and a culture of intimacy.
This model calls for academic study of practical frameworks to strengthen social relations.
The call to reform social relations through repentance, apology, and sincerity offers a solution for realising the divine seclusion society. This invitation emphasises self-purification and relational rectification.
For researchers, this view necessitates analysis of practical strategies to reduce hypocrisy and augment social cohesion.
A sincere greeting, though a simple act, has the potential to strengthen social cohesion and reduce alienation in society.
This principle aligns with a tradition of the Prophet Muhammad (peace be upon him): As-salmu qabla al-kalm (Greeting precedes speech).
The sociological and mystical interpretation of verse 14 of Surah Al-Baqarah (وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ * اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ) explicates the nature of hypocrisy as a dual and destructive phenomenon in social relations. By distinguishing between liq (superficial connection) and khalwa (intimate connection), the verse critiques the hypocrites behaviour and introduces three types of societies: liq (lacking intimacy), satanic seclusion (misleading concord), and divine seclusion (faith-based concord). Divine mockery and the wandering of hypocrites are the outcomes of their voluntary choices, while the Quran, with precise order, presents these concepts. The call to reform relations, emphasising intimacy, repentance, and practical models such as sincere greeting, constitutes a strategy to realise the divine seclusion society. This interpretation, through scientific and systematic analysis, stresses the necessity to reconsider social relations and reinforce faith-based cohesion.
Supervised by Sadegh Khademi
