Al-Fath: (6) And to punish the hypocrite men and hypocrite women...

It should be noted that in many passages, Allah mentions the hypocrites before the polytheists for several reasons:

1. Severity of Harm: They were more harmful to the believers than the openly declaring disbelievers. A believer would be cautious of the open disbeliever but would associate with the hypocrite, believing in their faith, allowing the hypocrite access to their secrets. The Prophet (peace be upon him) alluded to this by saying, "Your worst enemy is the self that is between your two sides."
2. Deceptive Appearance: The hypocrite resembles Satan, who does not approach a person saying, "I am your enemy," but rather, "I am your friend." The open disbeliever is contrary to Satan in this regard.
3. Deception: The hypocrite believed they could escape through deceit, whereas the disbeliever did not assume that if the believers prevailed, they would be spared. Therefore, Allah first informed us about the hypocrites and their saying: {Thinking ill of Allah} (Al-Fath: 8).

This "thinking ill" (ظن السوء) has several interpretations:

1. It refers to the thought mentioned earlier in this Surah: {Rather, you thought that the Messenger would never return to his family} (Al-Fath: 12).
2. It refers to the polytheists' assumption about Allah through Shirk (associating partners with Allah), as stated: {They are but names you have named... They follow nothing but conjecture, and they are not but conjecturing} (An-Najm: 23-28).
3. It refers to their belief that Allah does not see or know, as stated: {But you thought that Allah would not know much of what you were doing} (Fussilat: 22).

The first interpretation is the most sound, or we can say it encompasses all their negative assumptions, including their belief that Allah would not resurrect the dead and that the world was created in vain, as stated: {That is the assumption of those who disbelieved} (Sad: 27).

The definite article al- (ال) in al-Su’ (السوء) supports this comprehensive view. Regarding the phrase {dā’irat al-su’} (دائرة السوء - the circle of evil/misfortune), there are several interpretations:

1. The view preferred by precise linguists is that al-Su’ (evil) has become synonymous with corruption (al-fasād), just as al-Sidq (truthfulness/goodness) is synonymous with righteousness (al-ṣalāḥ). One says, "I passed by a man of su’" meaning a corrupt man, and "I asked about a man of sidq" meaning a righteous man. Thus, if the phrase "man of su’" conveys the meaning of "corrupt man," then al-Su’ alone means corruption. This is the view agreed upon by Al-Khalil and Al-Zajjaj, and preferred by Al-Zamakhshari. The essence of this is that al-Su’ in meanings is like corruption in bodies. One says, "His temperament became sā’ (bad)," "His character became sā’," or "His assumption became sā’," just as one says, "The meat became spoiled (fasad)" or "The air became spoiled." In fact, everything that becomes sā’ has become corrupt, but not everything corrupt is called sā’ in the same way. One term is frequently used for meanings, and the other for physical objects. Allah says: {Corruption has appeared in the land and sea} (Ar-Rum: 41) and {Evil was that which they were doing} (At-Tawbah: 9). This is what appears to me as the precise analysis of their speech.

Then Allah Almighty says: {Upon them is the circle of evil} (دائرة السوء), meaning the circle of corruption, and corruption has encompassed them such that there is no escape for them from it.

Then Allah Almighty says: {And Allah has earned their wrath} (وغضب الله عليهم). This is an addition for emphasis, because someone afflicted might be tested to earn reward. However, someone afflicted might be punished. The statement {And Allah has earned their wrath} indicates that what has befallen them is a form of punishment.

And His statement {and has cursed them} (ولعنهم) is an additional clarification, because one who has earned wrath might only receive reproach, cursing, or striking, without being expelled from the Divine Presence. Or, the wrath might lead to expulsion and banishment. Thus, He said {and has cursed them} because the wrath was severe.

After clarifying their state in this world, He mentioned their fate in the Hereafter: {And has prepared for them Hell, and wretched it is as a destination} (وأعد لهم جهنم وساءت مصيرا). The use of the feminine verb {sā’at} (wretched it is) refers to the feminine noun Jahannam. One says, "This abode is an excellent place."

His statement: {And to Allah belong the soldiers of the heavens and the earth} (ولله جنود السماوات والأرض) (Al-Fath: 4) has already been explained. There remain some issues concerning it:

We say that Allah has soldiers of mercy and soldiers of punishment. The deployment of Allah's soldiers can be for mercy or for punishment. Mentioning them is better for two reasons:

1. To show mercy to the believers, as Allah says: {And He was ever, to the believers, Merciful} (Al-Ahzab: 43).
2. To show the sending down of punishment upon the disbelievers.

There, He said: {And ever is Allah Knowing, Wise} (Al-Fath: 4), but here He says: {And ever is Allah Exalted in Might, Wise} (Al-Fath: 7). This is because when mentioning {And to Allah belong the soldiers of the heavens and the earth} (Al-Fath: 4), we explained that the purpose of mentioning them was to indicate the severity of the punishment. Therefore, Exalted in Might (Aziz) is mentioned, as Allah says: {Is not Allah Exalted in Might, the Avenger?} (Az-Zumar: 37), and {So We seized them with the seizure of one Exalted in Might, Able to enforce His will} (Al-Qamar: 42), and {The Exalted in Might, the Compeller} (Al-Jabbār).

The soldiers of the heavens and the earth are mentioned before admitting the believers to Paradise here, but they are mentioned after detailing the punishment of the disbelievers and the preparation of Hellfire. We say there is a good arrangement:

1. For the Believers (Mercy): Allah first sends down the soldiers of mercy, admitting the believers honored and glorified into Paradise. Then, He clothes them with robes of honor by saying: {and He will expiate their sins for them} (Al-Fath: 5), as we explained. Then they will have closeness and proximity, as stated: {And that was, with Allah, a great attainment} (Al-Fath: 5). After achieving closeness and proximity, the mediation of the soldiers is no longer needed. Thus, the soldiers of mercy are mentioned first, and the closeness is mentioned last.
2. For the Disbelievers (Punishment): First, Allah earns their wrath and banishes them to distant lands, far from the realm of mercy, which is Hell. Then, the angels of punishment—who are the soldiers of Allah—are set upon them, as Allah says: {Over it are angels, stern and severe; they do not disobey Allah in what He commands them} (At-Tahrim: 6). Therefore, the soldiers of mercy are mentioned first, and the closeness is mentioned last. Here, He mentions {Allah has earned their wrath and has cursed them} (which is banishment) first, and the soldiers of the heavens and the earth last.

{Indeed, We have sent you as a witness, a bearer of good tidings, and a warner, So that you [people] may believe in Allah and His Messenger and honor him and revere him and exalt Him [Allah] morning and evening.} (Al-Fath: 8-9)