And when it became known that the situation that was shaking them was extremely terrifying, it was indicated that they were not shaken by the fact that he narrated the sayings of the ones who shake, and he did not mention their sayings. He will mention them later so that the praise of them for their steadfastness amidst the great shaking is mentioned twice, both by indication and by expression. He said: "And when" and pointed to their repetition of the evidence of hypocrisy in the present tense. He said: "They say" meaning once after another. "The hypocrites" meaning those firmly rooted in hypocrisy, because their hearts are sick, filled with sickness. "And those in whose hearts is a disease" meaning from the diseases of belief, whereby it weakened their belief and steadfastness in the places of meeting and in every noble meaning. They are in a state where they have not reached certainty in hypocrisy nor sincerity in faith, but they are on the edge, so they have a type of hypocrisy. The verse is from the intertwining: mentioning hypocrisy first indicates it second, and mentioning the disease second indicates it first. [And what I have said regarding the hearts is in agreement with what Imam al-Suhrawardi mentioned in the fifty-sixth chapter of his 'Awareness' from Hudhayfah, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "The hearts are four: a pure heart in which there is a shining lamp, and that is the heart of the believer; a black heart that is inverted, and that is the heart of the disbeliever; a heart bound to a covering, and that is the heart of the hypocrite; and a heart that is mixed with faith and hypocrisy. The example of faith in it is like the example of a plant nourished by good water, and the example of hypocrisy in it is like the example of a wound nourished by pus and filth. Whichever of the two nourishments prevails over it, it is judged by it." This hadith was narrated by al-Ghazali in the latter part of his book 'The Foundations of Beliefs' from Abu Sa'id al-Khudri. And Sheikh Zain al-Din al-Iraqi said: Ahmad narrated it.]

And when the deniers of them regarding the confirmation of Allah's promise - and all praise is due to Allah - were many, they confirmed their saying and mentioned the [Greatest] name and added the Messenger to it, saying: "What Allah has promised us" which He mentioned [to us] that He is encompassing in majesty and beauty, "and His Messenger" meaning the one whom some of our people said: 'He is a Messenger,' in mockery of them, and establishing the evidence in their claim of this calamity as falsehood of that claim, "except delusion" meaning falsehood that has led us to detach from what we were upon of the religion of our forefathers and to remain steadfast on what we have turned to after that detachment by what He has promised us of the triumph of [this religion over] all religions, and the establishment in the lands, even in digging the trench. For he said: He saw what was illuminated for him in striking the rock of Sulayman in the city of Sana'a from Yemen and the palaces of Kisra in al-Hirah from the land of Persia, and the palaces of Sham from the land of the Romans, and indeed, his followers will prevail over all of that. And Allah has fulfilled His promise in all of that, even in the wearing of the bracelets of Kisra ibn Hormuz by Suraqa ibn Malik ibn [Jasham], as is mentioned in detail in the 'Signs of Prophethood' by al-Bayhaqi. And they lied in their doubt.

So the believers succeeded, and those who are in doubt about it failed.