Critical Discourse Analysis Model to Quranic Verses Discussing Peaceful Dealing with Hypocrites

Tehran. Abstract Critical Discourse Analysis (CDA) is an interdisciplinary research approach which declares that discourse is mutually related to social activities and power relations. This approach decodes the structure and hidden ideology of a text by describing and analyzing its language, context and current social and temporal situation. Some of the verses in the Holy Qur’ān that deal with hypocrisy discuss dealing with hypocrites peacefully and have a discursive structure. The present study examined these verses as an ideological discourse based on Fairclough’s CDA to elucidate thematic verses’ capacity in the process of meaning creation and open up new horizons for researchers to analyze the thematic verses. The results have revealed that, at the description level, discourse components such as the expressive value of words, active and imperative sentences, and modality in verses are closely tied to dealing with hypocrites peacefully. The situational context analysis at the interpretation level has revealed that the enunciation style of the verses’ textual layer is fully compatible with the social and temporal conditions at the time of their revelation. Analysis at the explanation level demonstrated the depth of the Divine revelation about hypocrisy, suggesting that these verses aim to promote the hegemony of monotheism, trust in God, patience, piety, and forgiveness in the Islamic society in addition to peaceful

be dealt with aggressively either. The Holy Qur'ān describes the traits and behaviors of hypocrites, and also mentions the goals, and ways of dealing with hypocrites. Further, Islam recommends that Prophet Muhammad (SAW) and believers tolerate and interact with hypocrites peacefully. The Qur´ānic discourses are a rich set of discourses possessing various semantic layers with their practical and influential aspects reflected by linguistic methods. Critical Discourse Analysis (CDA) is a branch of general linguistics that views language as closely tied to society as well as its non-linguistic context. In addition to linguistic levels and the situational context, CDA emphasizes the collection of information from hidden and abstract layers, e.g., power relations and structure and ideological processes, for the formation of a text. In the current study, Fairclough's CDA Model has been adopted to see how the Holy Qur'ān deals with hypocrites and discourse analysis has been based on verses that advise peaceful dealing. This subject was chosen for the study because the principle of peaceful coexistence is a major topic in the interactions between the governments and the communities that help mitigate social tensions and improve human relations. The authors aim to answer the following questions by the CDA of relevant Qur´ānic verses:  In Qur'ānic verses discussing dealing with hypocrites peacefully, how do the description, interpretation, and explanation levels of Fairclough's approach relate to the ideological concepts hidden in the text? In other words, how is the relationship between language and society represented in these verses?  What are the most important ideological discourses in the Qur'ānic verses discussing dealing with hypocrisy peacefully?

Study Background
Owing to the interdisciplinary nature of this study, its background will be presented in two domains: CDA and Qur´anic studies on dealing with dissidents peacefully. Various studies have been conducted on CDA so far, and several books, theses, and articles with different approaches to CDA have been published in both Persian and English. The main international publications on this subject include Critical Discourse Analysis, Language and Power, and Discourse and Social Change by Fairclough, and Discourse Analysis as Theory and Method by Jørgensen and Phillips. In Iran, the publications by Aghagolzadeh 1 are notable. In his Critical Discourse Analysis, Aghagolzadeh introduces the theory and practice of Fairclough's approach and discusses its application to journalistic and media texts. There are also numerous articles and theses using Fairclough's approach that are beyond the scope of this paper.
Various studies have also examined the Holy Qur'ān's and Prophet Muhammed's (SAW) interactions with dissidents. The authors of these works have mainly examined the historical and social aspects of Islam's dealing with dissidents. For instance, the Prophetic Mercy and Jahiliyyah Violence by Adak historically examines the Prophet's (SAW) dealing with dissidents. This work divides dissidents into three classes of polytheists, People of the Book, and hypocrites. Despite the first and second rich chapters, the chapter discussing hypocrites is brief, and only a small part is dedicated to this group. The author has listed hypocrites' actions and measures during the Medinan era briefly yet fully although he has not fully analyzed them. 6 The Prophet's (SAW) Sīra in Dealing with Dissidents in the Holy Qur'ān by Yazdi examines only this topic in the Holy Qur'ān based on interpretations. Based on the Qur'ānic verses, Yazdi divides hypocrites into two groups: Medinan hypocrites and Bedouin Arabs. 7 Moreover, the thesis entitled the Prophet's (SAW) Sīra in Dealing with Hypocrites in the Holy Qur'ān and Hadith by Piri partly lists the Holy Qur'ān's and Prophet's dealing with hypocrites. 8 Among Persian articles, "Analyzing the Prophet's Political Sira with an Emphasis on Behavior towards Enemies" by Khanbeigi briefly discusses the same topic. 9 Razzaghi Mousavi's Tolerating the Dissidents and Fighting Antagonists in the Prophet's (SAW) Sīra focuses on tolerating infidels, polytheists, People of the Book, and hypocrites based on historical documents. 10 The Prophet's dealing with hypocrites has also been examined by the Western authors. In Muhammad at Medina, W. Montgomery Watt allocated ten pages to the discussion of hypocrites. He examines hypocrites' activities during two five-year spans. The activities of Ibn Ubayy are the most prominent in the first span, but the author also addresses the behaviors of other hypocrites in the second span. 11 In the Development of Imāmī Shīʻī Doctrine of Jihād, Etan Kohlberg has discussed examples of hypocrisy and hypocrites in Shia doctrine. 12 "Peaceful Coexistence in Islam" (A Historical Study) examines peaceful coexistence in Islam in a general fashion. Moreover, "Peaceful Coexistence of Various Religious Groups in Islam; Some Examples from the History of Muslim Societies" explores the concept of peaceful interactions with other religions in Islam.
A review of literature shows the dearth of studies specifically examining the Holy Qur'ān's dealing with hypocrites peacefully. The current study is distinguished from the literature in that, in addition to recounting the Qur´anic verses that discuss peaceful dealing with hypocrites, it analyzes these verses based on Fairclough's CDA approach.

Theoretical framework
Humanities in general, and the Holy Qur'ān and hadīth studies in particular, are expanding subjects throughout the world. As such, a shared language is necessary for communicating with other researchers about these subjects, and novel text analysis methods can well serve this purpose. Conducting interdisciplinary studies is undoubtedly the same as using a global language without borders. By providing a large-scale analysis through the analysis of linguistic data, the situational context, and inter-discourse relationships, Fairclough's Critical Discourse Analysis (CDA) greatly contributes to understanding and transferring deep meanings in Qur´ānic verses.
According to Fairclough, discourse is a major form of social practice that reproduces or alters knowledge, identities, and social relations, including power relations, while also being shaped by other social practices and structures. 13 He regards two dimensions of discourse as central to any type of analysis: (1) A discursive event that serves as an example of the use of language, and (2) The orders of discourse, i.e., the totality of discursive forms (discourses and genres) used in a social institution or arena. 14 Therefore, in any order of discourse, there are specific discursive practices that produce, consume, or interpret the text and dialog. 15 Fairclough's CDA is composed of the three levels of description, interpretation, and explanation, 16 which, together, propose a framework for discourse analysis. This model is based on the idea that a text cannot be understood or analyzed in a vacuum; rather, it must be comprehended in relation to the networks of other texts and the social context.  In Fairclough's three-layered model, any discursive event is regarded as a text, and the superficial features of the text are examined in the description level. 19 In addition to analyzing the linguistic structure, analysis encompasses the discourses involved in the generation and consumption of a text because the text, as a social act, is formed by these discourses. Accordingly, a text is not shaped in a vacuum; rather, it is influenced by the existing discourses, and the audience, actively but indirectly, determines its structure, content, and discourses. 20 Intertextuality and situational context are the fundamental elements of the interpretation level.
Explanation examines the relationship between discourse and the social context. According to Fairclough, this level aims to describe discourse as part of a social process, examine how social structures determine the discourse, and how discourses reproduce (maintain or alter) these structures. 21

Introducing the Corpus
Actions, traits, sayings, and claims made by hypocrites have been discussed in 81 verses and 17 surahs. 2 Most of the verses discussing hypocrisy appear in At-Tawbah and Al-Munafiqūn, describing the situation in Medina. All these surahs are Madani, except for Hūd and Al-Ankabūt, the Madani or Meccan nature of whose hypocrisy-related verses is disputed. The political, social, and economic conditions of the Muslims in Mecca could not arouse envy or promise any benefit to hypocrites, so they could not have acted hypocritically; thus, hypocrisy emerged after the Islamic government came to power; that is, after the Prophet's (SAW) hijra to Medina. Given the religious foundation of the Medina's government, hypocrisy was also transmitted to the domain of faith in that region. 22 Some Qur'ānic verses that mention peaceful dealing with hypocrites are discussed below in order of the revelation of the surahs.

Data Analysis
Here, these verses are analyzed at three levels of description, interpretation, and explanation, with an emphasis on discursive elements. 5.1. Description At this stage, the text is examined apart from other texts, contexts, and social situations. At this level, Fairclough examines the textual structure and discourse on the surface level. He explores the experimental value of vocabulary, grammar, sentence formation, and logical relationships in the text. 31

Expressive value of words
According to Fairclough, words with an expressive value represent the text producer's world knowledge and ideology. 32 These ideologically-driven verses promote coexistence with hypocrites and the establishment of peace among the Muslims. In "If ye persevere and keep from evil, their guile will never harm you. Lo! Allah is Surrounding what they do", the discourse domain of patience and piety is introduced with a precise epistemological view as the context necessary for peaceful dealing with hypocrites. Patience (sabr) means keeping one's ego from unpleasant affairs to comply with God's commands; 33 piety (taqwa) originates from waqa, meaning preventing, keeping, and protecting from harm. 34 The co-occurrence of the mention of patience and piety in this verse suggests the close tie between these two traits in proper interactions with others. In response to social issues, especially hypocrisy, the patient people avoid aggression and make efficient decisions. Patience and piety are the fundamental elements of social coexistence in this verse's discursive space, and are strengthened with the value-ridden phrases "their guile will never harm you" and "Allah surrounding (everything)" to persuade and strengthen the Muslims' faith.
The discursive phrase "and punishes the hypocrites if He wills or accepts their repentance" emphasizes the necessity of openness in dealing with hypocrites. This approach is effective in inviting hypocrites to Islam and their return to true Islam. This phrase demonstrates God's utmost compassion and kindness, which allows even hypocrites to repent and return from their rebellion. Hypocrites who do not repent will be punished for their infidelity and hypocrisy, and those who repent will be forgiven. 35 Verbal abuse was one of the offensive behaviors projected by the hypocrites towards the Prophet: "And among them are those who abuse the Prophet and say, 'He is an ear." Some hypocrites hurt the Prophet with their cursive words and claimed that he is an ear, supposing that the Prophet had to only listen to their words and take heed of their suggestions. By this bad-mouthing, they attempted to question the Prophet's guardianship and leadership and the dignity of his mission and prophethood. The repetition of the two visible nouns "the Prophet" and "Rasoul Allah" demonstrates that the verb "abuse" refers to a specific form of abuse (offending the Prophet's juridical personality). In response to this discourse by hypocrites, the Holy Qur'ān states, "Say, '[It is] an ear of goodness for you". This phrase reiterates the hypocrites' abusive word ("ear") to highlight their action and argue that this trait of the Holy Prophet is better for themselves. In other words, being an ear of goodness is the Holy Prophet's universal trait. With his "great moral character" (Al-Qalam: 4) and universal "mercy" (Al-Anbiya: 107), the Holy Prophet listened to everyone (believer, infidel, or hypocrite); did not disgrace anyone; and did not reveal anyone's intents (except when necessary), and this kind of tolerance and lack of indifference on the part of the leader of the ummah towards his subordinates is goodness and mercy. In fact, protecting people's reputation and preventing tension and challenge benefits the society.
The words reliance (tawakkul) and disposer of affairs (wakeel) in "And rely upon Allah; and sufficient is Allah as Disposer of affairs" delegate the action to God, i.e., to submit affairs to, consent to, and trust in God. 36 "And rely upon Allah" means that the Holy Prophet must not feel independent in reacting to the hypocrites' abuse; rather, he must regard God as his disposer of affairs in this issue, and God is sufficient as the disposer of affairs. 37 "Sufficient is Allah as Disposer of affairs" is mentioned because reliance on God should not be mixed with reliance on other people. 38 Thus, when believers rely on God against hypocrites' guiles, they should not rely on anyone else.
Another discursive component is the imperative act "but do not harm them" which is an order for disregarding hypocrites' abuse. 39 To realize a value, the sender performs an action in the imperative form; that is, the command "do not harm [them]" is to prevent the Holy Prophet's energy from being wasted on dissidents' abusive actions. If he spends his active energies on these affairs, he has in fact achieved the enemy's goal, which is to occupy the Prophet's thoughts and waste his resources.

Modality
Modality refers to the speaker's degree of certainty in implying a statement, which is reflected in grammatical elements and expresses the speaker's overall intent or degree of adherence to a statement's truth, credibility, coercion, or yearning towards it. 40 Modality indicates a relationship not only between form and content, but also between content and role. Imperatives as a discursive structure can be found in the studied verses: "...but do not harm them, and rely upon Allah..." "...so turn away from them but admonish them and speak to them a far-reaching word." "...so turn away from them and rely upon Allah. The imperative structure shows relational and expressive modalities; in other words, in imperatives, the level of determinism and certainty of speech is increased, and the speaker speaks from a position of power. The imperative system thus shows the superior position of the Divine discourse and expresses the truth of the statements. These imperatives act as reminders for the Muslims in dealing with hypocrites; the first audience of the Holy Qur'ān and the person communicating the verses to people was Prophet Muhammad, and Qur´anic imperatives are merely intended for communication and explanation to him. A command for relinquishing hypocrites' aims to prohibit their punishment. 41 According to a contemporary interpreter, the command for relinquishing hypocrites is wise wrath; that is, the Holy Prophet must communicate the Divine message to hypocrites but must not be affected by their behavior, mores, and speech. 42 Emphasis is another ideological construct for persuasion, repeated in these verses. It indicates the decisiveness of the Divine discourse about peaceful dealing with hypocrites, which is institutionalized in the audience's mind through emphasis. In "Indeed, Allah is ever Forgiving and Merciful", the word "indeed" and the nominal sentence that follows emphasize God's forgiveness and mercy, complementing the trend of persuading the audience and proving these Divine traits. The discursive structure "Indeed, Allah is encompassing of what they do" emphatically states that the hypocrites' guiles will not in any way harm Muslims, and God is encompassing of the enemies' actions. After the sentence "But Allah has already forgiven them" comes the word "indeed" and the nominal sentence, which leave no doubt about Divine forgiveness: "Indeed, Allah is Forgiving and Forbearing". Here, the repetition of the word Allah along with forgiveness demonstrates the concept of repentance for the hypocrites.

Sentence Present Past Imperative Active Passive Conditional Nominal Verbal
Number 8  Based on this table, verbal, active, present-tense, and imperative sentences are the most frequent forms of expression in the studied verses. Verbal sentences denote revival, dynamism, and movement. 43 Presenttense verbal sentences therefore express an action that has continued from the past into the present and denote the continuity of hypocrisy at all times and places.
Active and passive sentences demonstrate the ideological load of the text in discourse analysis. Most active verbs refer to a known subject, i.e., the Holy Prophet, representing his centrality in dealing with hypocrites. The Divine discourse does not need to use passive sentences (an indirect way of speaking); rather, it uses active sentences because He is supported by the power and ideology governing the society. 44 In this way, the sender demonstrates His power and declares that He is not afraid of or ambivalent about expressing His meaning, which is fully compatible with the situational context of the revelation, i.e., Medina. The fact that the subject of the verbs is known greatly helps persuade the audience; when the Holy Prophet is directly commanded by God to adopt a tolerant manner towards the hypocrites, the Muslims feel obliged to adhere to this principle as well.
Numerous compositional verbs are used in the imperative form. The speaker (God, who is superior to the audience and the Prophet) provides direct commands about dealing with the hypocrites using imperatives.

Interpretation
At this level, the relationships among processes that help produce and understand the discourse are explained. At this step of CDA, Fairclough examines the situational context and orders of discourse. 45 The situational context of the verses, which is a vehicle for the formation of relationships between the discourse producers, as well as the psychological elements of the discourse actors that shape the verses, are examined in this step.

Situational context
There is a close link between the produced discourse and the social context surrounding it. According to Fairclough, the situational context of discourse must be examined based on the answer to the following questions: "What's going on?", "Who's involved?", "In what relations?", and "What's the role of language?". 46 The analysis of the verses is highly affected by the social conditions in which they were revealed. Overall, hypocrisy as a religious belief that afflicted the social and religious structure of Medina with sociopolitical schism and vulnerability dates back to 2 H. In 4-7 H, with the rise in the number of hypocrites, their true nature was disclosed by the Divine words. Dealing with the hypocrites is complicated; since they have apparently accepted the foundations of Islamic governance, they shall enjoy legal and religious benefits and rights. This is why the Holy Qur'ān's dealing with the hypocrites is cautious and gradual. Herein, the situational context of the studied verses is discussed. Some verses of Al-'Imran discuss the Battle of Uhud (3 H). 47 Many Muslims deserted this battle to collect spoils. After realizing that the Holy Prophet was not killed, they did not directly return to him. God deals with these hypocrites peacefully and mercifully and gives them time to repent. In this way, He forgives the deserters. 48 In 5 H, Medina Jews, Meccan polytheists, and hypocrites of the Islamic society united to attack Medina in the Battle of Ahzab (Khandaq). The hypocrites resorted to giving excuses in order to avoid digging trenches without the permission of the Prophet and returned to their families 49 , or showed their hypocrisy by insulting the Muslims and their leader, criticized the Prophet's plans, called him and God liars, frightened the Muslims, and encouraged them to desert the battle. 50 Although the discourse of Islam and the Prophet himself were relatively powerful in 5 H, the Holy Qur'ān occasionally preaches peace in dealing with hypocrites and mentions that, if they repent, God is merciful and compassionate. 51 The Prophet likewise tolerates the infidels and hypocrites. 52 Al-Munafiqun was revealed during the social evolutions of 6 H, after the Expedition of al-Muraysi', due to the conflict between an Immigrant and a Helper. The hypocrites found this situation appropriate for sedation. Abd-Allah ibn Ubayy, the leader of the hypocrites, threatened the Prophet by saying, "Barefooted Qurayshis are honorable in our land. By  In 9 H, the Holy Prophet invited the Muslims to unite against the Romans' threat and travel to Tabuk, but some Muslims were reluctant and disorganized. 54 There were two groups of hypocrites in the Battle of Tabuk; one group pretended to help, but tried to harm the Muslims during the battle in different ways. The other group stayed in Medina, conspired, and practically opposed Islam 55 by building the Masjid al-Dirār 56 and blemishing the Holy Prophet's personality. 57 Hypocrisy in this battle was mostly driven by the Prophet's presence in the society and the increasing political power of Islam, which conflicted with the hypocrites' material and spiritual values. With their weak and hypocritical beliefs, the hypocrites could not regard jihad and martyrdom as a virtue; rather, they weighed issues with their worldly and materialistic scales.
Based on the situational context and the order of revelation, as the sociopolitical power of Islam increased, the hypocrites further demonstrated their hypocrisy. This interference peaked in the Battle of Tabuk, where they practically conspired against the Holy Prophet. Still, the overall policy of the Qur´anic discourse and the Holy Prophet's behavior during his ten years in Medina emphasize peaceful dealing (tolerance of) with hypocrisy and hypocrites, even though the Muslim society demanded that he (and it was indeed possible for the Prophet) to react more forcefully. The Prophet's dealing with Abd-Allah ibn Ubayy (who did not accompany him in battles and criticized him) is evidence of this claim. This interaction shows that tolerance is a tool for realizing unity despite plurality. An undeniable aspect of Islamic society is the virtue of altruistic relationships and benevolence for others, regardless of their beliefs.

Psychological Element
The creator of the discourse, i.e., God, better represents His ideology by discussing the psychological dimension of hypocrites' existence. The Qur´ānic discourse expresses hypocrites' actions and states as they exist in the audience's schematic model and experience (with the audience being the people), so that a deep connection can be made between the ideology of the hypocrites' discourse and the Muslims' dealing with them by creating the required relational action in the audience. Also, the expression of the hypocrites' psychological states is an objective subject for the audience, as they constantly encounter these states in the hypocrites and can easily understand them. This objective expression contributes to the persuasive tone of the discourse.
Owing to their malevolent spirit, the hypocrites felt bad when the Muslims achieved any degree of welfare or when anything good, even insignificant, happened to them. Alternatively, the problems and disasters afflicting Muslims elated the hypocrites. Meanwhile, God invites the faithful Muslim to endurance and self-control against such behaviors, and believers must therefore seek God's help to deal with their enemies' guiles. 58 An-Nisa verse 81 discloses the true identity of those who have feigned Islam and full submission to the Holy Prophet (SAW) but have gathered to think, plot, and conspire hypocritically after leaving the Holy Prophet. Nevertheless, God is aware of the hypocrites' night time plots, conspiracies, and plans, and records them all ("But Allah records what they plan by night"), while also commanding the Holy Prophet to refrain from their punishment and to trust Him. The final layer of Fairclough's CDA involves a deeper step that discloses the hidden aspects of the text and the reason for its generation. This level helps explore the power relations that have affected the formation of the discourse and answers the fundamental question, "Does the discourse sustain or change the existing power relations?." 59 The sociopolitical conditions of the studied era in Medina are significant in the history of Islam. The Divine discourse and the Holy Prophet were at the height of power after the Conquest of Mecca, which marginalized the infidels and hegemonized the Qur´ānic discourse. This victory was faced with opposition. Some dissidents feigned Islam to maintain their status but secretly tried to harm Islam, turning hypocrisy into the main intra-discursive otherness for the Muslims. Despite the hypocrites' provocations, the Holy Prophet (SAW) first abode by the principle of tolerance and peaceful coexistence to maintain social unity. The way out of the crisis of Islamic extremism and radicalism in the Islamic world is to deny monopoly and adopt religious tolerance. Tolerance is an approach to peace and peaceful coexistence. Tolerance allows people to behave peacefully despite their disagreement and conflict with a given view. 60 As a social virtue and political principle, tolerance promotes peaceful coexistence among people and groups who have different views and live differently in the same society. 61 The general policy of the Holy Prophet (SAW) towards hypocrites was tolerance as far as possible and refraining from punishment. 62 When hypocrites taunted the Holy Prophet (SAW) and called him an "ear" that accepted any word, the Qur'ānic discourse raised no tension, called the Prophet's (SAW) acceptance a form of goodness, and stressed his mercy. 63 Preaching is another peaceful interaction in the Divine discourse and the Prophet's sunna against the hypocrites' words and pretexts. The Prophet must not completely ignore and leave hypocrites to their own devices; rather, he shall be in charge of preaching and guiding hypocrites towards God and informing them of their errors. This method of speaking can prove fruitful when the 'best dialectics' is used, as mentioned in verse 125 of An-Nahl ("and argue with them in a way that is best").

Explanation
Eloquence is another technique for peaceful coexistence with hypocrites. Now that different sects have emerged in the world, the eloquence of speech and holding one's tongue can help prevent hypocrites' practical conspiracies and avoid social malice in different arenas, especially politics.
In the final analysis, the Holy Qur'ān's and the Holy Prophet's (SAW) dealing with hypocrites can be explained in two spheres: (1) The hypocrites' behaviors towards the Holy Prophet, and (2) Their seditions against Islam and the Islamic society. The Holy Qur'ān's and the Holy Prophet's (SAW) reaction against the first type was driven by forgiveness and tolerance, and the Holy Prophet's mercy and compassion were extended to everyone, including the hypocrites. This discourse, which suggests mercy, lack of violence, and lack of tension, is a preventive measure to minimize defensive behaviors in society and is efficient in promoting Islam. In this way, the Holy Prophet's (SAW) flexible discourse with hypocrites is formulated such that it can serve the final goal -that is, promoting Islam.
The hypocrites' aim to conspire and abolish the Islamic system and violate social security, which are considered goals that fall beyond the limits of the strategic policy of coexistence with hypocrisy, when these actions threatened the Islamic society, the Divine discourse and the Holy Prophet reacted strongly to them. 64 The Holy Qur'ān, therefore, approves defensive measures against intriguing expressions of belief, DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION Volume 12 Issue 1, Spring 2022 e.g., the Demolition of Masjid al-Dirār. In other words, collective interest determines the boundaries of tolerating the hypocrites, although even these reactions are examples of the divine mercy in punishing criminals: "When infidels or hypocrites are stricken by the Divine wrath, this wrath is commanded by God's mercy. God's mercy is pre-eminent, and His wrath comes only after His mercy. Thus, the geometry of the world is formed by God's mercy, and with this merciful trait, He decides who must be punished in what region so that others can have a just, acceptable, and God-pleasing life." 65 The Qur´anic discourse is a set of numerous semantic layers, and this trait lays the groundwork for the discovery of deep layers within the verses. The pragmatics of the Qur´ānic discourse reveals that in terms of peaceful dealing with hypocrites, God raises the ideology of monotheism, trusting God, patience, and piety. The core ideology of the verses is an invitation and effort to re-produce the Divine power relations (monotheism), which is constantly repeated in the verses by different phrases in order to hegemonize the concept. The assumption of the rival discourse is based on the pretense of belief to usurp power and legitimacy, as if God is unaware of this pretense. While preaching tolerance, the Divine discourse uses the hypocrites' behavior to elucidate its ideology. Hypocrites assume that honor only belongs to the materialistic world; what they do not know is that this aspect of honor is changeable and mortal; the true origin of honor is faith, achieved by the love of God and adherence to His commands. 66 Honor is felt when the Holy Prophet and the Muslims realize their connection to the infinite source of power and honor -that is, God. When this sense permeates society and politics, a powerful and honorable society is formed.
Trusting God is another discursive element in the verses that has a practical and mandatory nature and strengthens the ideology of monotheism. The holy Prophet's and the Muslims' tolerance of and endurance against hypocrites' conspiracies originate from their trust in God. Thus, God commands the Holy Prophet to trust Him because when affairs are delegated to God, hypocrites' conspiracies will fail as God is omnipresent and omniscient. "And He is with them [in His knowledge] when they spend the night in such as He does not accept of speech," 67 and whenever He wishes, he can thwart their plans. Trust in God can promote Divine support and sense of power against clandestine ideas, and is the reason behind the endurance and victory of Islam.
Patience, piety, and forgiveness are the discourse-building elements of tolerance. God invites the Muslims to tolerate malice, be pious, and adhere to the Divine commands. This is especially significant in sociopolitical issues when dealing with other nations, and is a method to alleviate tension. Accordingly, with endurance and self-control, the Muslims will be protected against enemies' evil plots and can thus enjoy a thriving society, large population, and functioning economy with powerful, free, and independent people.

Conclusion
Fairclough's Critical Discourse Analysis (CDA) Model, which promotes analysis from the level of description to interpretation and explanation (i.e., linking a text to the society in the discursive context and power), helps access the hidden semantic layers of any text. Examining our corpus by Fairclough's CDA model revealed that, at the description level, ideological constructs such as expressive value-ridden words, modality, active verbs, and imperatives were used to communicate the idea of peaceful dealing with hypocrites. The situational context analysis at the interpretation level showed that the enunciation style in the textual layer of the verses is fully compatible with the social and temporal conditions of the time of their revelation in Medina. As Islam had risen to power in Medina, the Divine discourse used imperative statements and active sentences to manifest its power. It also regarded tolerant behavior as the key to executing the different plans delegated to the Holy Prophet (SAW). By deliberating about the psychology behind the actions of the discourse players (hypocrites), the verses occasionally offer a new representation of the hypocrites' raison d'etre, so that the Muslims would not turn to violence against them.
Overall, the findings revealed that different methods used by the Holy Qur'ān when discussing peaceful dealing with the hypocrites are influenced by the sociopolitical conditions of the time and the hypocrites' ideas. Depending on the situation, the Divine discourse commands tolerance, forgiveness, penance, preaching, eloquence, or relinquishing hypocrites from punishment.
The Holy Qur'ān emphasizes the importance of tolerating hypocrites while ensuring that the social interests are protected, in areas that do not lead to the hypocrites' dominance. Therefore, a tolerant behavior does not mean that one agrees with hypocrites; rather, it promotes peaceful life in the society. Nevertheless, this flexibility in the Divine discourse and the Holy Prophet's (SAW) discourse does not prevent decisiveness when it is necessary; whenever Divine rules and limits were violated and the foundations of the Islamic system were threatened, the Holy Prophet (SAW) decisively reacted. While confirming peaceful coexistence, these verses reproduce the monotheistic idea, trust in God, patience, and piety to repudiate hypocrites' ideology (i.e., hiding their true nature).
Patience in tolerating malice, and piety in following Divine commands, especially in sociopolitical affairs pertaining to outsiders, greatly help thwart their measures. Moreover, tolerance of hypocrites' selfassertions and protecting their reputation benefit the Islamic society. According to the Holy Qur'ān, evil should always be addressed with goodness, 68 because doing so may turn one's competitor and enemy into an intimate friend. 69 The fact that Qur´ānic verses refer to the Holy Prophet (SAW) as an ear of goodness that listens to everyone and protects everyone's reputation benefits the Islamic society, since it minimizes tension.

Notes:
Here, order of revelation refers to the order of revelation of the Qur'ānic verses as mentioned in the hadiths. 70