And among those around you, meaning around your city, which is Al-Madinah, are hypocrites. They are the tribes of Juhaynah, Aslam, Ashja', and Ghifar. They were residing around it. And from the people of the city is an addition to the news of the subject, which is 'among those around you.' It is also possible that it is a sentence added to the subject and the news if you consider: 'And from the people of the city are a people who have become accustomed to hypocrisy,' on the basis that 'have become accustomed' is an adjective for a missing noun, like his saying: I am the son of Jala... [[I am the son of Jala and the one who climbs the heights... When I put on the turban, you will recognize me. And what do the poets seek from me... When I have surpassed the limit of forty years. This is from Suhaym ibn Wathil Al-Riyahi, who was a slave of Haysh, and he was accused of the daughter of his master. So he killed him. And it was said to Al-Muthaqib Al-Abdi, and the first line of poetry is attributed to Al-Arj. And Jala is an adjective for a missing noun, meaning the son of a man whose bravery became clear and evident, so the action is intransitive. Or Jala means he lifted the veil of war and revealed its worries, so it is transitive. The omission of the described noun here is a necessity because it only occurs if the adjective is suitable for directly affecting the agent, or if the described noun is part of a name governed by 'min' or 'fi' as mentioned before. The addition of 'Talā' to what follows it is verbal, so it does not provide it with definition. The insertion of 'wa' between the adjectives is to emphasize their connection to the described noun. And 'Al-Thanaya' refers to difficult obstacles. He borrowed it for significant matters in a clear manner, and 'the ascent' is a reference to 'when I place' the egg of war on my head 'you will recognize me,' a metaphor for the descent of war, thus establishing his bravery. And it was narrated 'you know' instead of 'you seek,' which is an intensive form of knowledge, meaning: what do the poets inquire of me, while I have surpassed the limit of forty years, and the breaking of the plural noun is a dialect. It is also possible that it is in the genitive case with a break in the language of those who inflect it like 'Al-Hin.' ]] ... And on the first interpretation, it is not devoid of being a statement of the subject or an adjective for 'hypocrites,' separated from it by an addition to its news 'have become accustomed to hypocrisy.' From 'Marana' means he trained in it, and 'marada' means he became skilled in it, until he became adept in it. And it indicates their skill in it and their expertise in it by his saying: 'You do not know them,' meaning they hide from you despite your insight [[Mahamud said: 'It means that with your nobility and insight and the truth of your intuition, they hide their condition from you... etc.' Ahmad said: 'And it is as if Allah's saying 'they have become accustomed to hypocrisy' is an introduction to affirming the concealment of their condition from him, peace and blessings be upon him, due to their expertise in hypocrisy and their ferocity in it. And Allah knows best.]] and your nobility and the truth of your intuition, due to their excessive refinement [[The saying 'due to their excessive refinement' means their disdain. This is derived from Al-Sihah. (A)]] in avoiding anything that might raise doubts about their matter. Then he said: 'We know them,' meaning only Allah knows them, and no one else is aware of their secret, because they conceal disbelief in the depths of their hearts, hiding it, and they present to you an outward appearance like that of the sincere believers, with whom you do not doubt their faith. This is because they have become accustomed to hypocrisy and have become skilled in it, so they have the upper hand in it. 'We will punish them twice.' It was said: these are the killing and the punishment of the grave. It was said: the disgrace and the punishment of the grave. And Ibn Abbas, may Allah be pleased with him, said that they disagreed about these two punishments. He said: The Messenger of Allah, blessings and peace be upon him, stood as a preacher on Friday and said: 'Come out, O so-and-so, for you are a hypocrite. Come out, O so-and-so, for you are a hypocrite.' [[This was narrated by Al-Tabari and Ibn Mardawayh and Al-Tabarani in Al-Awsat from the path of Al-Suddi from Abu Malik from Ibn Abbas up to the saying 'and He disgraced them,' and added 'and Umar ibn Al-Khattab did not attend that Friday due to a need he had, so he met them and hid from them, then he entered the mosque and a man said to him: O Umar, rejoice, for Allah has disgraced the hypocrites today. This is the first punishment and the second is the punishment of the grave.]]' So he exposed some people and disgraced them; this is the first punishment, and the second is the punishment of the grave. And from Al-Hasan: taking the zakat from their wealth and exhausting their bodies 'to a great punishment' to the punishment of the Fire.