إِنَّ ٱلۡمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمۡ وَإِذَا قَامُوٓاْ إِلَى ٱلصَّلَوٰةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلٗا ١٤٢
Inna almunafiqeena yukhadiAAoona Allaha wahuwa khadiAAuhum waitha qamoo ila alssalati qamoo kusala yuraoona alnnasa wala yathkuroona Allaha illa qaleelan
Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little
مُّذَبۡذَبِينَ بَيۡنَ ذَٰلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِۚ وَمَن يُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلٗا ١٤٣
Muthabthabeena bayna thalika la ila haolai wala ila haolai waman yudlili Allahu falan tajida lahu sabeelan
Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray - never will you find for him a way
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡكَٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَۚ أَتُرِيدُونَ أَن تَجۡعَلُواْ لِلَّهِ عَلَيۡكُمۡ سُلۡطَٰنٗا مُّبِينًا ١٤٤
Ya ayyuha allatheena amanoo la tattakhithoo alkafireena awliyaa min dooni almumineena atureedoona an tajAAaloo lillahi AAalaykum sultanan mubeenan
O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case
إِنَّ ٱلۡمُنَٰفِقِينَ فِي ٱلدَّرۡكِ ٱلۡأَسۡفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمۡ نَصِيرًا ١٤٥
Inna almunafiqeena fee alddarki alasfali mina alnnari walan tajida lahum naseeran
Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper
إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَٱعۡتَصَمُواْ بِٱللَّهِ وَأَخۡلَصُواْ دِينَهُمۡ لِلَّهِ فَأُوْلَـٰٓئِكَ مَعَ ٱلۡمُؤۡمِنِينَۖ وَسَوۡفَ يُؤۡتِ ٱللَّهُ ٱلۡمُؤۡمِنِينَ أَجۡرًا عَظِيمٗا ١٤٦
Illa allatheena taboo waaslahoo waiAAtasamoo biAllahi waakhlasoo deenahum lillahi faolaika maAAa almumineena wasawfa yuti Allahu almumineena ajran AAatheeman
Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward
مَّا يَفۡعَلُ ٱللَّهُ بِعَذَابِكُمۡ إِن شَكَرۡتُمۡ وَءَامَنتُمۡۚ وَكَانَ ٱللَّهُ شَاكِرًا عَلِيمٗا ١٤٧
Ma yafAAalu Allahu biAAathabikum in shakartum waamantum wakana Allahu shakiran AAaleeman
What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing
۞لَّا يُحِبُّ ٱللَّهُ ٱلۡجَهۡرَ بِٱلسُّوٓءِ مِنَ ٱلۡقَوۡلِ إِلَّا مَن ظُلِمَۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا ١٤٨
La yuhibbu Allahu aljahra bialssooi mina alqawli illa man thulima wakana Allahu sameeAAan AAaleeman
Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing
إِن تُبۡدُواْ خَيۡرًا أَوۡ تُخۡفُوهُ أَوۡ تَعۡفُواْ عَن سُوٓءٖ فَإِنَّ ٱللَّهَ كَانَ عَفُوّٗا قَدِيرًا ١٤٩
In tubdoo khayran aw tukhfoohu aw taAAfoo AAan sooin fainna Allaha kana AAafuwwan qadeeran
If [instead] you show [some] good or conceal it or pardon an offense - indeed, Allah is ever Pardoning and Competent
إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٖ وَنَكۡفُرُ بِبَعۡضٖ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٰلِكَ سَبِيلًا ١٥٠
Inna allatheena yakfuroona biAllahi warusulihi wayureedoona an yufarriqoo bayna Allahi warusulihi wayaqooloona numinu bibaAAdin wanakfuru bibaAAdin wayureedoona an yattakhithoo bayna thalika sabeelan
Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between
أُوْلَـٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ حَقّٗاۚ وَأَعۡتَدۡنَا لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا ١٥١
Olaika humu alkafiroona haqqan waaAAtadna lilkafireena AAathaban muheenan
Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment
وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦ وَلَمۡ يُفَرِّقُواْ بَيۡنَ أَحَدٖ مِّنۡهُمۡ أُوْلَـٰٓئِكَ سَوۡفَ يُؤۡتِيهِمۡ أُجُورَهُمۡۚ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا ١٥٢
Waallatheena amanoo biAllahi warusulihi walam yufarriqoo bayna ahadin minhum olaika sawfa yuteehim ojoorahum wakana Allahu ghafooran raheeman
But they who believe in Allah and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allah Forgiving and Merciful
يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٰلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ فَعَفَوۡنَا عَن ذَٰلِكَۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَٰنٗا مُّبِينٗا ١٥٣
Yasaluka ahlu alkitabi an tunazzila AAalayhim kitaban mina alssamai faqad saaloo moosa akbara min thalika faqaloo arina Allaha jahratan faakhathathumu alssaAAiqatu bithulmihim thumma ittakhathoo alAAijla min baAAdi ma jaathumu albayyinatu faAAafawna AAan thalika waatayna moosa sultanan mubeenan
The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority
وَرَفَعۡنَا فَوۡقَهُمُ ٱلطُّورَ بِمِيثَٰقِهِمۡ وَقُلۡنَا لَهُمُ ٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا وَقُلۡنَا لَهُمۡ لَا تَعۡدُواْ فِي ٱلسَّبۡتِ وَأَخَذۡنَا مِنۡهُم مِّيثَٰقًا غَلِيظٗا ١٥٤
WarafaAAna fawqahumu alttoora bimeethaqihim waqulna lahumu odkhuloo albaba sujjadan waqulna lahum la taAAdoo fee alssabti waakhathna minhum meethaqan ghaleethan
And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant
فَبِمَا نَقۡضِهِم مِّيثَٰقَهُمۡ وَكُفۡرِهِم بِـَٔايَٰتِ ٱللَّهِ وَقَتۡلِهِمُ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقّٖ وَقَوۡلِهِمۡ قُلُوبُنَا غُلۡفُۢۚ بَلۡ طَبَعَ ٱللَّهُ عَلَيۡهَا بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلٗا ١٥٥
Fabima naqdihim meethaqahum wakufrihim biayati Allahi waqatlihimu alanbiyaa bighayri haqqin waqawlihim quloobuna ghulfun bal tabaAAa Allahu AAalayha bikufrihim fala yuminoona illa qaleelan
And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few
وَبِكُفۡرِهِمۡ وَقَوۡلِهِمۡ عَلَىٰ مَرۡيَمَ بُهۡتَٰنًا عَظِيمٗا ١٥٦
Wabikufrihim waqawlihim AAala maryama buhtanan AAatheeman
And [We cursed them] for their disbelief and their saying against Mary a great slander
وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِيحَ عِيسَى ٱبۡنَ مَرۡيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمۡۚ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِ لَفِي شَكّٖ مِّنۡهُۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّۚ وَمَا قَتَلُوهُ يَقِينَۢا ١٥٧
Waqawlihim inna qatalna almaseeha AAeesa ibna maryama rasoola Allahi wama qataloohu wama salaboohu walakin shubbiha lahum wainna allatheena ikhtalafoo feehi lafee shakkin minhu ma lahum bihi min AAilmin illa ittibaAAa alththanni wama qataloohu yaqeenan
And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain
بَل رَّفَعَهُ ٱللَّهُ إِلَيۡهِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمٗا ١٥٨
Bal rafaAAahu Allahu ilayhi wakana Allahu AAazeezan hakeeman
Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise
Why it was revealed
Verses 142-147 were revealed to expose the hypocrisy of the munafiqun in Medina, particularly their laziness in prayer and their pretense of piety. Verse 148 was revealed concerning a man who had been wronged and wished to publicly curse his oppressor; the Prophet (ﷺ) advised him to forgive, and the verse clarified the permissibility of publicly speaking against injustice while condemning publicized evil otherwise. Verses 153-158 were revealed in response to the demands of the Jewish community, who asked the Prophet (ﷺ) to bring down a book from heaven, similar to their requests of Moses (ﷺ).
The verses recount the transgressions of the Children of Israel, including their disbelief, breaking covenants, killing prophets, slandering Mary, and falsely claiming to have killed Jesus (ﷺ).
Historical context
The hypocrites (munafiqun) were a significant faction in Medina, led by figures like 'Abdullah ibn Ubayy. They outwardly professed Islam but secretly worked against the Prophet (ﷺ). Their laziness in prayer and seeking of worldly approval was a public sign of their insincerity. The Jewish tribes in Medina, including Banu Qaynuqa, Banu Nadir, and Banu Qurayzah, had a history of transgressions against divine covenants and hostility to the prophetic message. The references to their breaking of covenants, killing prophets, and slandering Mary echo the biblical and Quranic narratives of Israelite disobedience. The crucifixion of Jesus (ﷺ) was a central theological issue in the Jewish-Christian polemic, and the Quran's unambiguous denial of his death was a revolutionary claim.
Themes of the passage
The passage opens with a scathing critique of the hypocrites: they attempt to deceive Allah but are themselves deceived, they pray lazily and only for show, they waver between belief and disbelief, and they are in the lowest depth of Hell unless they repent. The believers are warned against taking disbelievers as allies, as this would give Allah a clear argument against them. The possibility of repentance is opened for hypocrites who are sincere and reform.
The passage then poses a rhetorical question: what would Allah gain by punishing you if you are grateful and believe? This is followed by a commandment regarding speech: Allah does not like public mention of evil except from those who have been wronged, and He encourages forgiveness and concealment of good deeds. The passage then moves to a theological critique of those who discriminate between Allah and His messengers, affirming that true believers believe in all of them.
The historical narrative of the Children of Israel follows, highlighting their disbelief, covenant-breaking, murder of prophets, slander of Mary, and false claim of killing Jesus (ﷺ), with the clarification that Jesus was not killed but raised to Allah.
Reading the passage closely
The passage uses a vivid and direct style to expose the hypocrisy of the munafiqun. The term 'mudhabdhabeen' (wavering) captures their psychological instability. The contrast between the hypocrites' lowly position and the believers' great reward is stark. The rhetorical question 'Ma yaf'alu Allahu bi 'adhabikum' (What would Allah do with your punishment?) is profoundly gentle, emphasizing divine mercy over retribution. The commandment on public speech is nuanced: while evil speech is generally disliked, the wronged are permitted to speak out.
The theological critique of those who discriminate between the messengers is framed as a form of disbelief. The historical narrative of the Children of Israel uses a series of accusations (fa bi-ma... wa... wa...) to build a cumulative case against their disobedience, culminating in the central claim: 'They did not kill him, nor did they crucify him; but [another] was made to resemble him to them.' This is one of the most theologically significant verses in the Quran, affirming the ascension of Jesus (ﷺ) and denying the historical narrative of the crucifixion.
What the scholars said (tafsir)
Ibn Kathir in his 'Tafsir al-Quran al-Azim' explains that the hypocrites' 'deception' of Allah is their attempt to hide their true disbelief, but Allah responds by exposing them and leading them astray. He notes that their laziness in prayer—standing 'kusala' (lazily) and 'yura'un al-nasa' (showing off)—is a defining trait of hypocrisy. On verse 147, Ibn Kathir emphasizes the centrality of gratitude (shukr) and faith (iman) in preventing punishment; Allah does not punish unjustly but punishes those who disbelieve and sin.
Al-Tabari in 'Jami' al-Bayan' discusses the permission to publicly mention evil when wronged (v. 148), noting that it applies to speaking out against oppression but does not justify spreading rumors or slander. He also comments on the 'sincerity in religion' (ikhlas al-din) in verse 146 as the defining condition for the hypocrite's repentance. Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses on the verse on discrimination between the messengers (v. 150), declaring that those who believe in some prophets but reject others are truly disbelievers, as belief in all prophets is an article of faith.
On the crucifixion of Jesus (v. 157), Al-Qurtubi reports the majority view that someone else was made to look like Jesus and was crucified in his place—whether it was Judas Iscariot or another person—and that Jesus (ﷺ) was raised bodily to heaven. He also notes that the verse's repeated emphasis ('They did not kill him, for certain') is a refutation of the Jews' claim and a source of comfort for the believers.
Imam Ibn Hazm in 'Al-Fasl fi al-Milal' discusses the historicity of the Quranic narrative of the crucifixion, arguing that it exposes the unreliability of the Gospel accounts. The great scholar Ibn Taymiyyah, in his 'Majmu' al-Fatawa', affirms that Jesus (ﷺ) is alive in heaven and will return, citing this verse.
Living it: spiritual practices
The verses on gratitude and faith (v. 147) emphasize the importance of shukr (gratitude) and iman (faith) as the foundation of the believer's relationship with Allah. The Prophet (ﷺ) said, 'The best of worship is gratitude' (al-Ash'ari). The practice of istighfar (seeking forgiveness) and thanking Allah for blessings is a daily sunnah. The command to conceal good deeds (v. 149) encourages sincerity (ikhlas) and avoiding riya' (showing off). The Prophet (ﷺ) said, 'Allah loves that His servant hides his good deeds as He loves that He reveals his bad deeds' (al-Asbahani).
The encouragement to forgive ('ta'foo 'an soo') is central to Islamic ethics; the Prophet (ﷺ) said, 'The best of you are those who are best in forgiving.' The verse on Jesus (ﷺ) is a source of devotion, as believers affirm his prophethood, his miraculous birth, and his ascension, and look forward to his return.
Why it matters today
The critique of hypocrisy (v. 142-143) is a timeless warning against superficial religiosity, performative piety, and lack of sincerity in worship. In modern contexts, this applies to those who pray only for social recognition or who are lax in their religious duties. The warning against taking disbelievers as allies (v. 144) is relevant in contexts where Muslims may compromise their faith for political power, social status, or economic gain. The principle that Allah does not like the public mention of evil except when wronged (v.
148) provides a nuanced ethic for public discourse: while speaking out against injustice is allowed and sometimes obligatory, gratuitous negativity and public shaming are not. The denial of the crucifixion of Jesus (ﷺ) (v. 157) is a foundational Islamic theological claim, distinguishing Islam from Christianity and affirming the absolute sovereignty of Allah over life and death. It challenges Christians to reconsider the historical and theological claims of the crucifixion and invites respectful dialogue.
Practical application
Apply verse 142-143 by examining your own sincerity in prayer and worship: do you pray with presence and devotion, or lazily and for show? Strive to pray with khushu' (humility and focus). Apply verse 144 by evaluating your alliances and networks: do you prioritize relationships with Muslims or non-Muslims? This is not a call to isolation but to conscious prioritization of faith community. Apply verse 148-149 by curating your speech: avoid public criticism, slander, and negativity, and when you are wronged, seek justice through lawful means while being willing to forgive.
In personal conflicts, choose to conceal good deeds and forgive evil, seeking Allah's reward. Apply the theological affirmation of Jesus (ﷺ) by strengthening your faith in the Quranic narrative and engaging respectfully with Christians on points of theological difference.
Reflect
Reflection: Think of a time when you spoke publicly about someone's fault or evil, or engaged in social media negativity. Was it motivated by genuine concern for justice or by anger, pride, or a desire to show off? How could the guidance of verse 148 have changed your approach? Challenge: This week, practice 'sincere prayer': before each salah, spend a moment setting your intention for Allah alone, and consciously seek to be present and humble during the prayer.
Additionally, practice 'controlled speech': before you speak about someone's fault or negative news, ask yourself: 'Is this necessary? Is this for justice or for gossip?' If you are in a situation of injustice, express yourself clearly but without gratuitous negativity. If you are wronged, consider forgiving the person and seeking Allah's reward.
Coming next
Tomorrow, we conclude our study of Surah An-Nisa with the final section (Sec 10/10), verses 159-176, which addresses the universality of belief in Jesus, the fate of the Jews and Christians, the order to believe in what has been revealed, the greatness of Allah, the warning against extremism in religion, and the comprehensive verses on inheritance (kalalah) that close the surah.