163-164

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.