His saying, exalted is He:

﴿Allah! There is no deity except Him. He will surely gather you for the Day of Resurrection, there is no doubt about it. And who is more truthful than Allah in statement?﴾

﴿So what is [the matter] with you concerning the hypocrites, two factions? And Allah has made them fall back for what they earned. Do you wish to guide one whom Allah has led astray? And he whom Allah leads astray - never will you find for him a way.﴾

When the warning and admonition that was included in His saying, exalted is He: ﴿Indeed, Allah is, of all things, All-Aware.﴾ [An-Nisa: 86] was presented, it was followed by the affirmation of the attribute of Lordship and the state of Oneness. It also included the information about the gathering and resurrection from the graves for reward and punishment, an information by an oath, and the oath is His decree: "He will surely gather you." The gathering here refers to the gathering for resurrection. Therefore, it is appropriate that after it comes "for the Day of Resurrection," meaning: to Him is the driving and gathering. And "Resurrection" originally means standing, and since the standing of the gathering is from the most humiliating and weakest of states to the most severe and greatest of horrors, it is followed by the letter of emphasis.

And "there is no doubt about it" is an exoneration, and what follows it is like a beginning that seeks news. Its meaning is: there is no doubt about it in itself and the reality of its matter, and if the disbelievers doubt it, it does not harm.

﴿And who is more truthful than Allah in statement?﴾ Its apparent meaning is a question, and its meaning is: the affirmation of the news, its estimation is: no one is more truthful than Allah, exalted is He. Because the entry of falsehood into the speech of humans is only due to fear and hope, or bad character, and this is negated in the case of Allah, exalted and glorified are His names. The truthfulness in its reality is that what occurs on the tongue of the informer is in agreement with what is in his heart and with the matter being informed about in its existence, and "statement" is in the accusative case as a specification.

And His saying: ﴿So what is [the matter] with you concerning the hypocrites?﴾ The verse is addressed to the believers, and its apparent meaning is a question, but its intended purpose is reproach. The interpreters have differed regarding: who are the hypocrites? Ibn Abbas said: They are a people who were in Mecca and wrote to the companions of the Prophet, blessings and peace be upon him, in Medina that they had believed and left the migration, and they remained among the disbelievers. Then a group of them traveled to Sham and the Quraysh gave them goods and said to them: Indeed, you do not fear the companions of Muhammad, because you deceive them by showing faith to them. Their news reached Medina, and the believers differed about them. A group said: We will go out against the enemies of Allah, the hypocrites, and another group said: Rather, they are believers, and there is no way for us against them. Then the verse was revealed. Mujahid said: Rather, it was revealed about a group who came to Medina from Mecca, showed Islam, then said: We have goods in Mecca, so they returned to it and concealed disbelief, and the companions of the Prophet, blessings and peace be upon him, differed about them.

Qadi Abu Muhammad, may Allah have mercy on him, said: These two statements are supported by what is in the end of the verse from His saying, exalted is He: ﴿Until they migrate.﴾ [An-Nisa: 89]. Zaid ibn Thabit said: It was revealed about the hypocrites who turned back from the Messenger of Allah, blessings and peace be upon him, on the Day of Uhud, Abdullah ibn Ubayy and his companions, because the companions of the Prophet, blessings and peace be upon him, differed about them.

Al-Suddi said: Rather, it was revealed about a group of hypocrites who were in Medina and sought to leave it out of hypocrisy and disbelief. They said: We have grown weary of it. Ibn Zayd said: It was revealed about the hypocrites who spoke in the incident of slander, because the companions disagreed about them.

Qadi Abu Muhammad, may Allah have mercy on him, said: The disagreement regarding this incident was between Usayd ibn Hudhayr and Sa'd ibn 'Ubadah, as it is mentioned in Al-Bukhari. Each of them had followers among the believers according to his saying. And whoever said regarding this verse that it is about those who were in Medina, his saying is refuted by the words: "until they migrate." However, they extend migration to abandoning what Allah has forbidden and leaving disagreement and hypocrisy, as he, blessings and peace be upon him, said: "And the emigrant is the one who abandons what Allah has forbidden."

And "two factions" means: two groups, and its accusative case is as a state, as you say: what is wrong with you standing? This is the view of the Basri scholars. The Kufan scholars said: Its accusative case is due to what is implied by "what is wrong with you" from the action, and the estimation is: what is wrong with you that you were two factions, or you became so. This estimated action makes the indefinite and definite nouns accusative, as you say: Malik is the one who insults Zayd. Al-Zajjaj criticized this saying, because the definite noun cannot be in a state.

And "He turned them back" means: He returned them to their disbelief and misguidance. And "Riks" means: return, and from it is the hadith of the Prophet, blessings and peace be upon him, regarding cleansing: "So he took the two stones and threw away the filth and said: Indeed, it is riks." And from it is the saying of Umayyah ibn Abi al-Salt:

So they are turned back into the boiling fire, indeed, they were disobedient and spoke slander and falsehood.

And Al-Nadr ibn Shumayl and Al-Kisai narrated: Raks and Arkas have the same meaning, meaning: He returned them. And whoever among the interpreters said: He destroyed them, or misled them, it is all in meaning, because all of this implies their return to disbelief.

And "by what they have earned" means: by what they have committed of disbelief and hypocrisy, meaning that their disbelief is a creation from Allah and an invention, and by their own earning. And His saying: "Do you want" is a question that means distancing and despair from what they intended. The meaning is: Do you want, O believers who say that those hypocrites are believers, to label with guidance one whom Allah has facilitated for misguidance and has decreed it upon him? Then Allah informed that "And whoever He leads astray, there is no way to guide him or to direct him."