Tafsir of Al-Munafiqun 63:4

Abdullah ibn Ubayy was a large, handsome, and eloquent man, sharp-tongued, as were a group of the hypocrites who shared his traits and were leaders of Medina. They would attend the gatherings of the Messenger of Allah (ﷺ) and recline there. Because of their imposing appearance and eloquent speech, the Prophet (ﷺ) and those present would be impressed by their figures and listen to their words.

If you ask: What is the meaning of His saying: “As if they were pieces of timber propped up”? I say: They are likened—in their reclining state, while being bodies devoid of faith and goodness—to timber propped up against a wall. Timber is only useful when used in a roof, a wall, or other places of utility; as long as it is left empty and useless, it is propped against a wall. Thus, they are likened to it in their lack of benefit. It is also possible that "propped-up timber" refers to idols carved from wood and leaned against walls; they are likened to them in the beauty of their appearance and their lack of utility.

The address in “you see them, their forms please you” is directed to the Messenger of Allah (ﷺ), or to anyone who is addressed. It has been recited as yusma‘ (passive voice: "their speech is listened to"). The position of “as if they were timber” is in the nominative case, as if saying: "They are as if they were timber," or it is an independent sentence with no grammatical position.

It has been recited as khushub (plural of khashabah), khushb (like thamrah and thamar), and khushub (like madrah and madr—this is the recitation of Ibn Abbas). Al-Yazidi said regarding khushub: it is the plural of khashba’, which is timber that has become rotten inside; they are likened to it in their hypocrisy and the corruption of their inner selves.

“Against them” is the second object of “they think” (i.e., they think every shout is directed against them and harmful to them). Due to their cowardice, panic, and the terror in their hearts, if a caller shouted in the army, or an animal broke loose, or a lost item was called out, they would think it was an attack upon them. It is also said they were in constant fear that Allah would reveal something about them that would tear away their veils and make their blood and wealth lawful. Al-Akhtal took from this: “You continue to think everything after them / Is cavalry charging upon you, and men.”

A pause is made at “against them,” and a new sentence begins with “they are the enemy”—meaning, they are the most complete in enmity. For the most hostile of enemies is the hypocritical enemy who smiles at you while harboring fatal disease beneath his ribs. “So beware of them”—do not be deceived by their outward appearance. It is possible that “they are the enemy” is the second object (of “they think”), as if the pronoun were omitted. If you ask: "Then it should be hiya al-‘adu (feminine)?" I say: It looks to the predicate (the masculine al-‘adu), as in the mention of “This is my Lord” (6:76), or by estimating an omitted genitive: "They think every possessor of a shout..."

“May Allah destroy them” is an imprecation against them, a request from His Essence to curse and disgrace them, or it is an instruction to the believers to pray against them in this manner. “How are they deluded?”—how are they turned away from the truth? This is an expression of wonder at their ignorance and misguidance.

“They turn their heads”—they twist them away in mockery and disdain. “And you see them turning away”—refusing to come. “While they are arrogant”—haughty, considering themselves too great to seek forgiveness. “It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them. Indeed, Allah does not guide the defiantly disobedient people.”