And when it was known from that the encompassing nature of His knowledge, glorified and exalted is He, and the comprehensiveness of His power includes the knowledge of what belongs to Him, glorified is He, of manifest greatness and overwhelming might, He transferred the speech to its style as a reminder of that, adding to what His decree is: Their assumptions have failed and their opinions have faltered. So we will certainly bring forth what they exaggerate in concealing, so that we do not leave anything of what they want to hide except that we have unveiled it and made it clear to the people, and we have clarified it. Indeed, we know them and we know that from them before we create them. If we willed, we would have exposed them until all the people would recognize them, so that none of them would be hidden from another [of them]. So He, exalted is He, said: "And if" and it is permissible that its waw is for the condition; meaning: Or did they think that while we, if we "willed" meaning: Our will occurred now or before it or after it. And when they, due to their extreme ignorance, cannot conceive that all their secrets are known and that it is possible for a human like them to know them, He affirmed His saying: "We will show you them" meaning: A complete vision that uncovers the veil from them, "so that you would know them" meaning: So your vision of them would follow your knowledge of them, you specifically, "by their marks" meaning: Because of their signs that we make prominent upon them [dominant over them] in revealing their inner thoughts, they cannot defend against it in any way. And He did not mention them by their names, glorified is He, to preserve the dignity of those who are saved from trials.

And when what was contingent upon the will of what was possible for Him in the past and otherwise has passed, He turned to what is permissible for Him of what has been revealed of their matter in the future, saying, affirming the distancing of those who would distance themselves from that among them or among those who share in the disease of the heart from others, saying in response to an omitted oath indicated by the lam: "And you will certainly recognize them" meaning: After this time, a recognition that renews according to the renewal of their words, continuing with the continuity of their wicked inner thoughts and their secrets "in the tone of speech" meaning: that which comes from them, and its tone encompasses it; meaning its meaning. And his doctrine [and] what indicates it and hints at it from its like about its realities to its consequences and what "it leads to" of what is hidden from others, and Ibn Burjan said: It is what you lean towards with your tongue; meaning: you incline towards it so that your companion may notice you and you hide it from one who has no knowledge of your intent. And according to the saying of the truth, the tone of speech is what appears from the purpose of the words and the hidden meanings of the discourse and the context of the expression and the state of the countenance at the time of speaking, even if the speaker does not intend to reveal it, but it often dominates it as a state, so he cannot completely conceal it even if he relies on that in his speech. And its reality is a state that reveals the secret and the manifestation of the words of the hidden, which almost contradicts the words of the tongue in a hidden state and meanings that the inner communication stands upon. And he said:

"And I have indeed spoken to you so that you may understand, and the tone is known by those of understanding."

And another said:

"Your eyes have indeed indicated to my eyes about things that if it were not for them, I would not have known."

Abu Hayyan said: They had agreed on words with which they addressed the Messenger ﷺ, the apparent meaning of which is good, but they meant by it something vile. Al-Asbahani said: It was said to the one who errs: 'lahin'; because he diverts the speech from the correct path. Al-Baghawi said: There are two aspects to 'lahn': correctness and error. The action from correctness is 'lahana' (to speak correctly), and he is 'lahin' (one who speaks correctly) if he is aware of the matter. The action from error is 'lahana' (to speak incorrectly), and he is 'lahin' (one who speaks incorrectly). The original meaning of it is the removal of speech from its proper direction. He said: After this, no hypocrite would speak in the presence of the Prophet ﷺ except that he would recognize him. Al-Thalabi said: 'And from Anas, may Allah be pleased with him: Nothing was hidden from the Messenger of Allah ﷺ after the revelation of this verse regarding the hypocrites. He would recognize them by their facial features. Indeed, we were in a battle, and there were seven hypocrites among us, whom the people praised. They slept one night and woke up with the forehead of each one of them marked with “This is a hypocrite.”' Ibn Abbas, may Allah be pleased with them, exemplified this with his saying: 'What do we have if we obey in terms of reward?' He said: And they do not say: 'What do we have if we disobey in terms of punishment.'

When He, glorified and exalted is He, informed that He knows their apparent and hidden matters, and that He reveals them to His Prophet ﷺ in the forms of what they conceal from their words, and He affirmed this due to His knowledge of their doubt in Him, He confronted them with reproach, increasing their humiliation generally towards others, informing them that He encompasses all things. He said, adding to what you might understand: 'Indeed, Allah knows your saying: ﴿And Allah﴾ meaning: of what He has of the attributes of perfection ﴿knows your deeds﴾ all of them, both the apparent and hidden actions, with knowledge that is established, unseen, and knowledge that is firm, witnessed, which is renewed according to the renewal of that which continues to exist.