And when He, glorified and exalted is He, mentioned the one who desires only this world and the one who desires both abodes, and there remained from the rational categories the one who turns away from both of them, which is absent, so He did not mention it. And the one who desires only the Hereafter, and each of the categories may sometimes be secretive and sometimes be open. And the danger from them is only the one who is secretive in his intention for this world by showing his intention for the Hereafter. And this is the hypocrite. He began with this after mentioning piety and resurrection so that he would be struck from the very beginning with that matter intended by the threat of resurrection. And he presented it in the form of what is at the beginning of the Surah from the mention of the hypocrites so that the listener would remember those stories and bring them to mind with those conditions. And the length of the discourse and the distance of time made that better. And he said: "And among the people are those who" (p-169) any person or the one who "impresses you" meaning pleases you and takes hold of the depths of your heart, O addressed one. "His saying" as we mentioned at the beginning of the Surah that he deceives, and he impresses from admiration, and it is from wonder, which is the state of something being outside of its peers of its kind until it becomes rare in its making - this was said by al-Harali.

And al-Asbahani said: A state that overwhelms a person upon realizing a perfection whose cause is unknown. And from al-Raghib, he said: And it is not something that has in itself a state, but it is according to the additions to the one who knows the cause and the one who does not know it. And the reality of "I was impressed by such and such": (p-170) it appeared to me an appearance that I did not know its cause.

And when the mention of this was after the mention of resurrection, it might suggest that the saying or admiration occurs in that state. He restricted it by saying: "in" meaning the one that is in "the worldly life" does not increase in the length of its duration in it except for improving his saying and making ugly what is hidden from his action. And as for in the Hereafter, his words are not good nor impressive. "And he bears witness to Allah" the one who possesses the attributes of perfection (p-171) "about what is in his heart" that it corresponds to what he has shown with his tongue. "And he is" meaning while he is "the most quarrelsome of adversaries" meaning he persists in arguing with falsehood, his debate does not cease, all of that while he shows that he is upon beauty and directs everything from his quarrel towards what he intended by it from ugliness to beauty. And "al-ladad" is the intensity of enmity, and "al-khisaam" is the saying that the one who is shouting hears and enters into his ear what prevents him from his claim and his assertion - this was said by al-Harali. And al-Asbahani said: It is the deep investigation into a matter and the pressure in it, and it may be that the quarrel is made "al-lad" for exaggeration - this has ended.