A Reflection on Hypocrisy

A Reflection on Hypocrisy 

The moral code

The Moral Code of a Muslim can never be called into doubt, even despite us not having the equivalent of the Christian and Jewish “Ten Commandments”. 

And that we can see at the treaty of Aquabah, where the Medinese were bound to a moral code even before the emigration of the Messenger (saw) to their land. 

This moral code further developed past the emigration to include amongst other things the right of privacy, to the extent that when we are passing by a persons home, then we are advised to not look in, even that is if the invitation begs. 

And further developed to even include shame. That whilst truth is our highest endeavour, let not your ultimate search for it destroy that search for others by your muddying of the waters. So much so that shame trumps truth here.

Indeed the highest of our moral philosophy is the Prophetic ethic “want for your brother what you want for yourself”. 

Very early on Muslims were nuanced enough to know that that didn’t mean give to your brother what he wishes for himself, since the rights over property, and keeping and returning of trusts, are contained both within our scripture and were further emphasised at the farewell sermon, on the day of the Greater Hajj, in the penultimate year of the Prophet’s mission. 

That we each have a right to own property, and we each have a right towards the security of that property. 

Then the ethic is not about property but about improvement.

That we should each help others to improve their own lot, even that is when they might succeed and go beyond ourselves. And in the latter case, it is even more so incumbent on us, even as some of the Ansar were eclipsed by their Muhajir brothers. 

The going beyond is not just what we should expect, but what we should take heart in encouraging from the outset. 

And for those who lack the capacity then we should give to them security, by providing for them little but oftentimes. 

And incredibly these injunctions are contained within the sublime Quran. 

Thus it is that when we compare the two, our Moral Philosophy is shown to be more nuanced and comprehensive. 

And ours does not bend with the vagaries of time and circumstance, and what developing society might deem to be both valuable and true, now, and in the future.

A perfect society

Because at root the gift of Islam to Mankind, from God, is the creation of a justly balanced society, in tune with all the needs that man may need to find fulfilment with. 

That If other needs surface them they are superfluous, and only becoming evident because we neglect some deeper need that remained unfulfilled within us, because we neglected the truth of that society that we had been gifted. 

So much so that the vagaries and uncertainties that time might broach for other Nations, have no bearing on ours. 

For with ours the true religion is nothing except the true society, that it made clear, leaving nothing to doubt. 

So that what was forbidden then is forbidden for us now, and what was left untouched and not forbidden remains so to this day. 

Everything has been made clear. 

And that is one of the cornerstones of our belief. 

This finds resonance within the greatest of miracles that Mankind was also gifted with through, the last Messenger sent from God, Muhammed (saw): the Quran. 

In which the very first chapter, al Baqara, is concerned with just that: the blueprint for such a justly balanced society. 

And it is for that reason within the very first verses, of that very first chapter, of the Quran that we find the fullest description of hypocrisy. 

For hypocrisy finds its greater expression within society. 

The Hypocrisy 

What is clear when you deliberate upon the hypocrisy described within the Quran is that it is not as we often depict and understand it. 

Hypocrisy is when we show one face to one party and reserve another face for another party, and maybe even have a true face which we reveal to none. 

It is a hiding from openness. 

But what is striking about the similitude that God brings in describing hypocrisy is how blind the hypocrite is to their own hypocrisy. 

So that when some speech comes to wake them from it, they only thrust their fingers deeper within their ear holes only trying to drown out the sound. 

And when some knowledge comes to them they walk about in the light of it for a time, until the darkness re-surrounds them and they become just more blind. 

That the hypocrite is oblivious to his self-deception, oblivious to the harm that he causes and cannot see past his own nose. 

In the logic of our Hujjat-al-Islam, al-Ghazali, the hypocrite justifies his zulm (oppression) by bringing argument. 

Whereas the fasiq (wrongdoer) simply wrongs, but does not seek to justify it. 

So that the hypocrite deluded himself by way of argument into believing that he is doing the right thing, and is a bastion of good. Justification is always easier after the fact of your choice of which side to stand on. 

Just as in Baqara the mischief makers say by way of argument: “we only bring peace” for “we are the peace-makers”. Whereas the truth of that is that they only bring it for themselves to the exclusion and consummate destruction of others, for whom they care not. 

Maybe this is the reason why the names of the hypocrites was entrusted to the trustworthy amongst the Messenger’s Nation. Because the knowledge of it could neither benefit them, nor us. 

For our society is one fully open, and any stratification would further hinder the people, wholesale, in their ascent to closeness to God. 

We must accept them for who they are. 

That they are a part of our society and therefore all societies. 

And then that we must not listen to their argument, nor anything that they espouse. 

But not hinder them, in their descent, for it can never benefit those that cannot see past their own selves. 

The Reflection. 

The only thing that can save us from descending into the pit of the high walls of hypocrisy is self reflection. 

When we speak, do we, in the language of Nabi Isa, cast the first stone?

When we act, how would it be if another acted in a like manner against us?

Do we propagate that which is base, or that which elevates others too?

Do we set a rule up for others, and then in the same breath break it for ourselves?

These are some of the questions those that reflect, ponder to the benefit of their own souls. 

For it is the soul which is the most precious of entities. 

<<Surely the one who purifies it and allows it to grow in purity succeeds. 

And he who corrupts it has failed>>

S Shams (the Sun) v9-10

And then the understanding that the end of all things belong to God, whereas our every hope should be to remain true to principle, and truth itself. 

That our concerns should be the means. 

That we remain open to all, and true to our word. Nobility is not just our birth right, it is our way. 

For in essence we believe that God is the One that created each of us. 

And that He knows us better than we know our own selves. 

And He is the One in whom refuge should be sought. From our duplicity, from our belief in our right to things over others. 

And when you return to Him fully revealing yourself to Him in true supplication, then in that lies the solution of every hypocrisy. 

That God is the one to whom is your return, and there is no hiding from Him. 

And there is no escape from Him, except back to Him. 

Knowledge is sought through study and reflection. That is the reason that the knowledge that I peruse here is not quoted verbatim, but is for you to find for yourself and deliberate upon. 

END