MUNÂFIQ – منافق

Literally: A hypocrite, an instigator, a factionist, a liar, a betrayer or an agitator.

Etymologically: It derives from the term نافقه (nâfiqah, with its plural forms being nawâfiq and nufaqâ’), which refers to the hidden, subterranean backup escape route of a desert rodent’s burrow. This animal crafts its hidden exit incredibly close to the earth's surface; when it senses danger at its primary opening named qâsi’â’, it swiftly breaks through the concealed ceiling of the nâfiqah to flee. The terms munâfiq and nifâq originate from this linguistic root because the hypocrite meticulously mirrors this deceptive animal by creating hidden inner tunnels to escape ma’nawî and social accountability.

As an Islamic Term: One who outwardly pretends to be a Muslim and claims submission, while harbouring deep-seated kufr and enmity against Allah and Islam in reality.

Selected excerpts from the Risale-i Nur Collection that elucidate the subject:

وَمِنَ النَّاسِ مَنْ يَقُولُ اٰمَنَّا بِاللّٰهِ وَبِالْيَوْمِ اْلاٰخِرِ وَمَاهُمْ بِمُؤْمِن۪ينَۢ1

If you were to ask: “Why does the Qur’ân mention the absolute kâfirs succinctly in two âyahs, while expounding upon nifâq in twelve âyahs?”

The answer is: For several subtle hikmahs:

Firstly: An enemy is far more harmful when he remains unknown. And if he is mukhannis (2 مُخَنّس) — covertly lurking in stealth — he is even more insidious. If he is a liar, he causes even more devastating corruption. And if he is an internal enemy, his harm is far greater; because an internal enemy disintegrates inner firmness and scatters strength, unlike an external enemy, who only serves to fortify collective resolve.

Alas! The betrayal of nifâq against Islam is truly catastrophic. Indeed, this present state of turmoil and disarray3 originates entirely from nifâq itself. For this reason, the Qur’ân repeatedly and vehemently denounces them.

Secondly: Through his interaction with the mu’mins, the munâfiq gradually develops an affinity for them and grows accustomed to îmân little by little. Seeing his deeds condemned and his actions exposed as shameful, he becomes ready to feel repelled by his own condition; thus, the word of tawhîd (Lâ Ilâha Illallâh) trickles drop by drop from his tongue into his heart.4

Thirdly: The munâfiq adds further crimes on top of kufr, such as derision, deception, fraudulent misrepresentation, cunning schemes, lying and riyâ.

Fourthly: The munâfiq is most often from among the Ahl al-Kitâb and from those given to wahm-driven jarbaza; he is thus a scheming, subversive plotter endowed with a shaytanic intellect. Expounding at length regarding him, therefore, is far more profoundly in accord with balâghat.

Signs of Miraculousness (163-164)

If you say: The restriction in the âyah

وَماَ يَخْدَعُونَ اِلَّا اَنْفُسَهُمْ5

implies that their deception has caused no harm to Islam and the Muslims. Yet Islam has suffered harm from nothing so severely as it has from the various types and branches of nifâq, which have spread like poison throughout the nations of the Islamic world?

You would be told: The spreading harm you witness and that circulating poison originate simply from their corrupted disposition, their decayed fitrah and their putrid conscience (vijdân), much like the spread of an infectious disease. They are not the product of the deceptions and tricks devised through their deliberate choice. For they intend to deceive Allah, the Prophet and the jamâ’ah of mu’mins; yet Allah knows all things, the Prophet (asm) receives wahy, and deception cannot stay concealed from the jamâ’ah of mu’mins for long, so they are not deceived. Thus, it is proven that they deceive none but themselves.

Signs of Miraculousness (178)

My ‘azîz brother!

Regarding your first question: Why could the Sahabah not discover the corrupters with the eye of walâyah, leading to three of the four Rightly-Guided Khalîfahs falling as shahîds? Whereas it is said that the lesser Sahabah is greater than the greatest awliyâ?

…

Those who gave rise to those events and instigated the fitnah did not consist merely of a few Jews, such that discovering them would prevent the fitnah. As numerous diverse nations entered Islam, many conflicting and contradictory currents and ideas became intermingled. Especially since the national pride of some among them was grievously wounded by the blows of 'Umar (ra), out of their very disposition, they were waiting for an opportunity to take revenge. For not only had their ancient religion been abolished, but their ancient rule and sovereignty, which were the source of their honour, had also been destroyed. Whether knowingly or unknowingly, they became emotionally inclined to seek revenge upon Islamic rule. For this reason, it was said that a group of clever and scheming munâfiqs, such as the Jews, exploited that social condition.

This means that preventing those events could only be achieved by rectifying the social life and diverse ideas of that time, not by the discovery of one or two instigators of fitnah.

If it is said: “While standing on the minbar, Hazrat ‘Umar (r.a.) called out

يَا سَارِيَةُ اَلْجَبَلَ اَلْجَبَلَ 6

to his commander Sâriyah, who was a month’s journey away, enabling Sâriyah to hear him and causing a victory in terms of military strategy through a command manifested as a karâmah. Although this demonstrates how keen his sight was, why did he fail to perceive his assassin, Fîrûz, standing right next to him through that piercing gaze of walâyah?"

The Answer: We answer this with the very answer that the Hazrat Ya’qûb (as) gave. {Note:

زِ مِصْرَشْ بُوىِ پِيرَاهَنْ شِنِيدِى چِرَا دَرْ چَاهِ كَنْعَانَشْ نَدِيدِى بَگُفْتْ اَحْوَالِ مَا بَرْقِ جِهَانَسْتْ دَمِى پَيْدَا و دِيگَرْ دَمْ نِهَانَسْتْ گَهِى بَرْ طَارُمِ اَعْلَى نِشِينَمْ گَهِى بَرْ پُشْتِ پَاىِ خُودْ نَبِينَم

That is to say, Hazrat Ya’qûb was asked: 'How was it that you caught the scent of Yûsuf's shirt coming from Egypt, yet failed to see him in the well of Canaan nearby?' He answered: 'Our state is like flashing lightning; at one moment it appears and at another it is hidden. At times it is as though we are seated on the highest spot and see everywhere, while at other times we cannot even see the top of our own foot.’

In conclusion: Although man is an agent endowed with free choice, according to the mystery of the âyah,

وَمَا تَشَاؤُنَ اِلاَّ اَنْ يَشَاءَ اللّٰهُ 7 ,

the execution of the Irâdah of Allah is fundamental and qadar is dominant. The execution of the Irâdah of Allah turns back human desire. The rule,

اِذَا جَاءَ الْقَدَرُ عُمِىَ الْبَصَرُ8

executes its decree. Once qadar speaks, human power cannot speak, and his partial will (juz’ al-ikhtiyârî) falls silent.

The Fifteenth Letter/Your First Question