The definite article al of al‑sufahā’ – [the] weak-minded indicates that it is a known fact that they are weak‑minded. It also denotes completeness; that is, theirs is complete weak-mindedness.
But they know it not (wa lākin lā ya‘lamūn) This contains three indications:
The First: Knowledge and consideration (naẓar) are necessary to distinguish between truth and falsehood and differentiate between the way of the believers and that of the dissemblers, unlike [the dissemblers’] corruption and dissension, which can be perceived by those of least intelligence. For this reason, [as this verse is concluded with the phrase, but they know it not], the previous verse has appended to it the phrase, but they perceive it not.
The Second: They do not know, like similar phrases at the ends of verses such as they do not use their reasons (Afalā ya‘qilūn), they do not reflect (Afalā yatadabbarūn), and they do not recall (Afalā yatadhakkarūn), show that Islam is founded on reason, wisdom, and knowledge. It is characterized by being acceptable by all sound minds, unlike other religions, which are based on blind imitation and bigotry. This indication presages well [for Islam], as is discussed elsewhere.
The Third: One should avoid [the dissemblers] and not concern oneself with them, for there is nothing to be gained from offering them advice; they are not aware of their ignorance that they might try to dispel it and be quit of it.
When they meet those who believe, they say: “We believe;” but when they are alone with their evil ones, they say: “We are really with you; we [were] only jesting. ❋ Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones [to and fro]. (Wa idhā laqū alladhīna āmanū qālū āmannā wa idhā khalaw ilā shayāṭīnihim qālū innā ma‘kum innamā naḥnu mustahzi’ūn. Allāhu yastahziyu’ bi‑him wa yamudduhum fī ṭughānihim ya‘mahūn.)
The relationship of these verses’ meaning with that of the previous one: This consists of the linking [by means of the conjunction “and”] of the dissemblers’ fourth crime; that is, their mockery and scorn, with their previous crimes; that is, their accusing the believers of weak‑mindedness, their spreading corruption, and their depravity.
The Positioning of the Phrases Constituting These Verses [and the Relationships Between Them]
Belief, as a prop and support in the face of suffering and a source of assistance for realizing one’s hopes, possesses three essential properties:
The First: Self‑respect, which arises from having such a support, and the mark of which is not to lower oneself by being abject and servile.
The Second: Compassion, the mark of which is not to abase others or be contemptuous of them.
The Third: Respect for the truth and knowledge of its worth. For the person who possesses something of high value possesses the truth; he owns a unique jewel and will not be scornful of the truth. For he is also dignified.
Similarly, the opposite of belief, that is, dissembling, has three characteristics, the reverse of those of belief:
obsequiousness,
the desire to corrupt,
and arrogance leading to contempt of others.
If you have recognized these, then know that dissembling causes a person to be obsequious, which results in his abasement; in this he is hypocritical, which means he is sycophantic, which is lying. This is indicated by When they meet those who believe, they say: ‘We believe (Wa idhā laqū alladhīna āmanū qālū āmannā).
Moreover, dissembling corrupts the heart, and this makes the spirit feel orphanlike; that is, its being without owner, protector, or lord; and this gives rise to fear, which makes such people resort to hiding themselves away. This is indicated by but when they are alone (wa idhā khalaw).
Also, dissembling causes a person to sever relations with his relatives, and this extinguishes his compassion, and its extinction leads the person to mischief‑making, which leads to dissension, and this to treachery, and this to weakness, which compels him to seek a supporter and helper. And this is indicated by the phrase with their evil ones (ilā shayāṭīnihim).
Then, because dissembling is wavering ignorance, it causes [the dissemblers] to vacillate, which leads to their instability, and then to their having no outlook, and then to their not being trusted, and this compels them to continually renew their agreements. This sequence of events is indicated by they say: we are really with you (qālū innā ma‘kum).
Then, feeling the need to make excuses, out of their fickleness they attach no importance to the truth. Because of their own worthlessness, they depreciate its high value. Due to their own abasement, they disdain elevated things. And in their weakness, they are carried away by pride. The Qur’an alludes to this with the words: they say: we were only jesting (qālū innamā naḥnu mustahzi’ūn).
While expecting from this line of reasoning that the believers will reply to [the dissemblers], the listener sees that Allah the Most High replies to them in their stead. This indicates Allah’s honouring the believers and implies that their mocking the believers is nothing compared with Allah the Most High’s punishment of them. It indicates too their stupidity and that they deserve to be rejected and turned away, for how can the person who has Allah as his protector be mocked? So the Most High says: Allah will throw back their mockery on them (Allāhu yastahziu’ bi‑him). That is, He will punish them severely for their mockery by causing them to be continously derided and scorned in this world and the next.
And the phrase and give them rope in their trespasses; so they will wander like blind ones [to and fro] (wa yamudduhum fī ṭughānihim ya‘mahūn) specifies what form [Allah’s] mocking [will take], the punishment for their mockery.
The Positioning of the Parts of the Phrases [and the Relationships Between Them]
Consider this: The phrase When they meet those who believe (Wa idhā laqū alladhīna āmanū) denotes their sycophancy. The certainty expressed by when (idhā) infers definiteness, deliberateness, and intention. That is, they deliberately intended to meet the believers.
The verb they meet (laqū) indicates that they intended to encounter the believers on thoroughfares in the midst of the people.
The use of the phrase those who believe (alladhīna āmanū) in place of the believers (al‑mu’minūn) indicates that [the dissemblers] have direct contact with them and that they are in touch with each other, and that the reason for their relations is belief, and that belief is the most outstanding of the believers’ attributes.
The word they say (qālū) hints that they say with their mouths what is not in their hearts, and that what they say demonstrates their artificiality, hypocrisy, and sycophancy, and that they say it to rebuff accusations and avidly attract [to themselves] the believers’ advantages and so that they might pry into their secrets.
The word we believe (āmannā) not being in the intensive [or corroborative – bilā ta’kīd) form although the sense requires it, and its being a verbal clause, indicate that there is no passion or incentive in their hearts driving them to be steadfast in what they say. The non‑use of the intensive also indicates their strenuous rebuttals of the accusations against them, as though they are saying: “Your denying [our belief] is uncalled for, in fact it’s futile, for we’re not the sort of people who can be accused.” It is also a sign that such vehemence will not give currency to what they say.
It also hints that the veil covering their lies and dissembling is so flimsy, if force were applied to it, it would be torn apart. Also, in its being a verbal clause is a sign that they cannot claim to be constant and persistent [in their belief]; their aim in dissimulating while claiming that they have recently come to believe is to share in the believers’ benefits and to discover their secrets.
But when they are alone with their evil ones, they say: ‘We are really with you’ (Wa idhā khalaw ilā shayāṭīnihim qālū innā ma‘kum)
The comprehensive wāw – and in but (lit.) when (idhā) denotes that these words are so placed to make it clear that the dissemblers adhere to no particular way, and to describe their vacillation, [as set forth] in detail in the two conditional clauses [this phrase and the last one].
The definiteness expressed by when (idhā) indicates that driven by their depravity and spreading of corruption, they deem it their bounden duty to have recourse [to their evil ones].
The verb they are alone (khalaw) infers that because of their perfidy they are scared, and because of their fear they conceal themselves.
The use of ilā (lit. to) instead of ma‘a (with), which is [properly] used with the verb khalaw, indicates that because of their weakness and impotence they [have to] seek refuge [with others], and because of their corruption and intrigues, they hand over the believers’ secrets to the unbelievers.
The term evil ones (al‑shayāṭīn) indicates that their chiefs are like satans, hidden and making diabolical suggestions, and that they cause harm like satans, and that they are on a satanic path, and can conceive of nothing but evil.
The phrase they say: we are really with you (qālū innā ma‘kum) is to express their meeting their obligations and renewing their agreements, and their constancy in their way. For here, it is confirmative although no denial is made, while in the previous phrase it is not confirmative although there is denial, which is evidence for the lack of compelling eagerness in the speaker’s heart in the previous phrase, and its being found in this one.
Moreover, the fact that this phrase is a nominal clause and the previous one is a verbal clause, indicates that the purpose here is to demonstrate their constancy in dissembling and their inconstancy in belief.
We were only jesting (Innamā naḥnu mustahzi’ūn) This phrase is not joined to the preceding one with a conjunction,
for conjunctions are not used to join sentences that are either so similar as to be one with each other or are totally unconnected, but only [with sentences that] are between the two. This phrase in one respect is a substitute (badal) for the previous one, and in another respect corroborates it; the two are therefore closely interlinked. Then in another way it is the answer to an implicit question and so is totally unconnected. For usually, replies are declarative (ikhbāriyya) sentences or clauses, and questions express wishes, requests, or conditions (inshā’iyya).
With regard to this clause corroborating the previous one, and its being a substitute for it, which is closer to it,
it signifies contempt for the truth and the people of truth, so exalts falsehood and its followers; this is the meaning of: We are really with you.
And with regard to its being the answer to an implied question, it is as though their satans are saying to them: “If you are with us and on our way, why are you in agreement with the believers? Either you subscribe to their beliefs, or you have no belief.” Apologetically they reply: We were only jesting, thus stating explicitly that they are not in any way Muslims. By using the restrictive only (innamā), they also infer that they are not hesitant or without beliefs or convictions, and by using the active participle mocking, jesting (mustahzi’ūn), they hint that to mock is one of their permanent characteristics. Thus, they are not serious in this action of theirs [their belief].
Allah will throw back their mockery on them (Allāhu yastahziu’ bi‑him) This clause is not joined to those preceding it; indeed, it is disjoined and separate from them.
For if it had been attached by a conjunction to we [were] only jesting (innamā naḥnu mustahzi’ūn), it would also have had to corroborate we are really with you (innā ma‘kum).
And if it had been attached to they say (qālū), it would also have had to have been confined to when they were alone, whereas Allah mocks them continually.
And if it had been attached to and when they meet (wa idhā laqū), both clauses would have had to have been intending the same thing, whereas the first describes what they have done and the second, their punishment. Thus, since all the possibilities demanding a conjunction are invalid, it would not be correct for this clause to be attached to those preceding it. So it can only be unconnected to the previous phrase (musta’nifa), and in reply to an implied question.
This hints and implies that their wickedness and loathsomeness have reached such a degree that they induce the spirits of all those aware of them to ask: “How will people who behave like that be punished?”
The clause’s beginning with the word Allāh, although the listener expects to see the believers facing up to them, indicates that He is honouring the believers and being beneficent to them, for He confronts the dissemblers in their stead. It is also a hint restraining the dissemblers, for those supported by the One All‑Knowing of the Unseen cannot be mocked.
Also, the fact that this clause is detached and unconcerned with their mockery indicates that their mockery is nothing compared with its punishment. Moreover, the use of the term “mocking” to describe Allah the Most High’s chastisement of them, which is unfitting for His exaltedness, is to give the idea of the similarity between the holders of a conversation, and to indicate that the chastisement is the punishment for their mockery and its inevitable result, although its purpose is to humiliate and scorn them.
Here, the derisory mocks (yastahziu’) is a verb in the imperfect tense, although in the previous verse mustahzi’ūn it is an active participle, which indicates that Allah the Most High’s chastisement and His debasing them are continually renewed
so that they suffer the pain and are affected by it. For the effects of something continuous and regular diminish, or disappear altogether. This is the reason it is said that variation is necessary to make things felt.
And give them rope in their trespasses so they will wander like blind ones [to and fro] (wa yamudduhum fī ṭughyānihim ya‘mahūn) That is, they make use of the means of misguidance and seek it, so Allah the Most High gives it to them.
Thus, the word (lit.) grant them a respite, give them rope (yamuddu) implies rebuttal of the Mu‘tazilites, [who asserted man creates his own actions], and since it includes the meaning of ‘seeking help’ (istimdād) it infers rejection of the Jabriyya; that is, misusing their wills the dissemblers chose this path and sought help to follow it, so Allah the Most High helped them, and loosened their halters.
The addition of the pronominal suffix their (‑hum) to trespasses (lit. rebellion) (ṭughyān), that is, they chose it voluntarily, signifies that they were not coerced so that they might be excused;