They deceive Allah. They do what a deceiver does by showing faith and concealing disbelief, and He is deceiving them. He is doing to them what is typical of the deceiver, as He has left them with their blood and wealth protected in this world, while He has prepared for them the lowest level of the Fire in the Hereafter. He has not left them in this world without disgrace, calamity, and constant fear. The deceiver is a doer of deception, as in the saying: 'I deceived him when I overcame him, and I was more deceptive than him.' It is said: They will be given light on the bridge as the believers are given, and they will proceed with their light, then their light will be extinguished, and the light of the believers will remain. They will call out: 'Wait for us, so we may take some of your light,' being lazy. It has been read with a 'dhamma' on the 'kaf' and with a 'fatha', the plural of 'kaslan', like 'sukara' in 'sukran', meaning they rise with heaviness and reluctance, as you see someone doing something with aversion, not out of a good heart and desire. They show off to the people. They intend by their prayers to show off and gain reputation. Mahmoud said: 'Because they only pray for show as long as there is someone watching them. When they are alone, they do not pray or remember Allah with glorification and praise except for a little, rarely. Thus, you see many who pretend to be Muslims; if you were with them for days and nights, you would not hear from them a glorification or a praise, but the talk of this world occupies their time without ceasing. It is not permissible to mean by 'the little' the absence.' This is the end of his words. I say: The reason it cannot mean absence is that it is a statement that must be true. They would remember Allah at times, so it cannot be said that the remembrance of Allah is completely absent. If we assume that the intended meaning of 'remembrance' is prayer, which is apparent, then it also means the prayer that is valid, by which a person remembers his rights to Allah, and thus he refrains from indecency and wrongdoing. Prayer in this context is completely absent from the hypocrites. It is permissible to interpret 'the little' as absence with this explanation, and Allah knows best. They do not remember Allah except for a little. They do not pray except for a little, because they never pray when they are away from the eyes of the people except for what they openly show, and what they openly show is also little, as they find no way to pretend what is not in their hearts. They do not exert themselves in what they do not feel. Or they do not remember Allah with glorification and praise except for a little, rarely. Thus, you see many who pretend to be Muslims; if you were with them for days and nights, you would not hear from them a glorification or a praise, but the talk of this world occupies their time without ceasing. It is permissible to mean by 'the little' the absence. If you say: What is the meaning of 'showing off', which is a mutual action from 'seeing'? I say: There are two aspects to it. One is that the show-off shows them his deeds, and they see his approval. The second is that it could be from the mutual action meaning to make active, as in: 'He showed the people,' meaning he saw them, as in your saying: 'His blessings and his blessings,' and 'his livelihood and his livelihood.' Abu Zayd narrated: 'The woman saw the man,' if she held him to see his face. This is supported by the reading of Ibn Abi Ishaq: 'They see them' with a doubled 'hamza', like 'they shepherd them', meaning they observe their deeds and show them as such, being wavering, either in a state as in the saying: 'And they do not remember.'

Regarding the word 'يَرَاؤنَ', it means they show off to them while not remembering, being indecisive, or it is positioned as a form of blame. The meaning of 'مُذَبْذَبِينَ' is that the devil and desires have caused them to waver between faith and disbelief. They are hesitating between the two, confused. The true meaning of 'مذبذب' is one who is pushed away from both sides, meaning he is repelled and does not settle on one side. As it has been said: 'So-and-so is thrown about by the winds.' However, the wavering here involves a repetition that is not in the act of wavering, as if the meaning is: whenever he leans towards one side, he is pushed away from it. Ibn Abbas read 'مُذَبْذَبِينَ' with a broken 'ذ', meaning they are causing their hearts, religion, or opinions to waver. Or it means they are themselves wavering, as it has come: 'صلصل' and 'تصلصل' meaning the same. In the Mus'haf of Abdullah, it is 'متذبذبين'. And from Abu Ja'far: 'مدبدبين', with a non-dotted 'د', and it seems the meaning is: they are taken sometimes in one direction and sometimes in another, so they are not proceeding on a single path. The path refers to the way, and among them is the path of Quraysh. And that refers to disbelief and faith, not to these nor attributed to those, so they are not called believers, nor to these nor attributed to those, so they are called polytheists.