And when the statement followed with descriptions of the believers, it defined the conditions of the disbelievers. They had divided into two groups: the open disbelievers and the hypocrites. The hypocrites were of two types: ignorant ones from the polytheists of the Arabs, and scholars from the disbelievers of the Children of Israel. It was more appropriate, to quickly address one group, to begin first with the open disbelievers. He mentioned what he intended regarding them in two verses, because their matter is easier, and their situation is simpler for his purpose, as it weakens them with words or with the sword. Although mentioning them in a way that encompasses all categories, he said, addressing the greatest of those favored, in a manner of consolation and miraculousness in response to the question of one who seemed to say: This is the condition of the Book for the believers, so what is its condition for the disbelievers? "Indeed, those who disbelieved" means that he has judged their disbelief with a judgment that is permanent and has passed. They concealed what was established from the evidence of the Oneness from the minds that were prepared to comprehend it, and from the original innate dispositions that were free from any barrier that would prevent them from submitting to it. They remained upon that with what was indicated by the preceding expression about their opposites, which indicates the renewal of faith continuously, and the joining with the end and punishment. Perhaps he expressed it in the past tense—while the context is for description—to repel mere occurrence of disbelief, even for the sake of blessing, and to include the hypocrites and others.

And when this condition indicated that they acted contrary to what the believers did in submission, the meaning was "It is the same for them whether you warn them". This means your warning at this time with this Book "or do not warn them". That is, the absence of your warning in it and afterwards. The hamzah has taken on the meaning of inquiry. Sibawayh said: This is applied to the interrogative particle as it is applied to the vocative particle in your saying: O Allah, forgive us, O group. It has ended. And perhaps he expressed it in the form of inquiry, and it has taken on its meaning as an understanding that they have delved deeply into disbelief, as one who has reached in foolishness to the point that if he were to witness the king, he would inquire about him what he has not believed.

And when it was as if it was said: In what matter are their conditions equal? It was said: In that they "do not believe". This is evidence of the specificity of its being guidance for the righteous and of the occurrence of obligation for the one who is prevented from it. For indeed, glorified is He, He has obligated them to believe and intended from them disbelief. Thus, it became impossible for His will that it should not occur. And the obligation of it is in accordance with the path of wisdom. For indeed, the will of their disbelief did not remove their belief from the realm of possibility in what appears, due to the lack of knowledge of what Allah intended for each individual specifically. For He is upon the path of trial to manifest in the world of testimony the obedient from others to establish the proof. And it will come in As-Saffat at "Do what you are commanded" [As-Saffat: 102] as a completion of this.

Al-Harali said: Thus, what he has gathered in his saying: "It is the same for them" to the end of it, and in his saying: "They do not believe" is a complete report about their previous state and their subsequent existence. Therefore, with these two statements, the report about them is one cohesive report, combining a prior written account and a subsequent existence. It has ended. And every instance where disbelief is mentioned indicates that the original evidence is clear, such that it is not hidden from anyone. No one contradicts it except for one who has covered the mirror of his intellect, either out of stubbornness or by neglecting sound reasoning and leaning towards a type of imitation.