This text conveys that the concept of 'sayyib' (rain metaphor) in the verse represents the condition of the hypocrites; while the hypocrites outwardly pronounce the word of faith (lightning/light), they carry within themselves doubt and the darkness of misguidance (zulumât). Their fear of the thunder sounds and placing their fingers in their ears is represented by the fear they feel from Allah's punishment and anxiety about destruction. Taberî notes that different expressions transmitted from the Companions (Ibn Abbas, Ibn Masud, Mujahid, Qatadah, Suddi, etc.) may vary in wording but are close in meaning, and all of them describe the hypocrite's outward faith and the misguidance within them.

وهذه الأقوال التي ذكرنا عمن رويناها عنه، فإنها وإن اختلفت فيها ألفاظ قائليها متقاربات المعاني لأنها جميعا تنبئ عن أن الله ضرب الصيب لظاهر إيمان المنافق مثلا ومثل ما فيه من ظلمات بضلالته، وما فيه من ضياء برق بنور إيمانه

Zemahşerî in this text states that what is sent down from the sky does not necessarily have to be only rain, and what is meant here is stones (siccîl). According to him, the expression is as if it means 'rain stones upon us'; siccîl being stones marked for punishment. Thus a style has been preferred in which these stones are placed instead of water.

كأنه يريد أن يقال : فأمطر علينا السجيل وهي الحجارة المسومة للعذاب ، فوضع الماء

According to Râzî, the expression 'hazerü'l-mevt' is in the accusative case as a maf'ûl lahu (object of the cause), meaning due to fear of death. Since fearing death is already a condition that exists in everyone, the specific mention of this condition here points to the fact that the cause of death in that event (such as plague or a command for war) was more intense. Additionally, it is stated that what is sent down from the sky is not an army, but a thunderous cry (sayha) that extinguishes their fires and ruins their dwellings.

فهو منصوب لأنه مفعول له ، أي لحذر الموت ، ومعلوم أن كل أحد يحذر الموت ، فلما خص هذا الموضع بالذكر ، علم أن سبب الموت كان في تلك الواقعة أكثر ، إما لأجل غلبة الطاعون أو لأجل الأمر بالمقاتلة

Kurtubî in this section addresses several different parts of verses in succession: regarding ra'd, the majority view states that it is an audible sound produced by an angel; savâiq are the fire that comes forth from the mouth of the angel of thunder when he becomes angry. Furthermore, the word 'muhît' is explained as Allah encompassing all His creatures with His power, and encompassing the disbelievers in terms of knowledge or destruction. Finally, in the story of the people who died and were revived, the authentic view transmitted is that they died while fleeing from plague/tâun, and were then revived by the supplication of a prophet.

قال أبن عباس ومجاهد وغيرهما : إذا اشتد غضب الرعد الذي هو الملك طار النار من فيه وهي الصواعق

According to Ibn Kesîr, in this verse the precautions and measures of the hypocrites provide them no benefit, because Allah's power has encompassed them and they are under Allah's will and determination. Additionally, he points out that in Surat al-Nur two similitudes are also presented for the disbelievers.

أي ولا يجدي عنهم حذرهم شيئا لأن الله محيط بقدرته وهم تحت مشيئته وإرادته

According to Beydâvî, 'or' (aw) here expresses that both similitudes (the metaphors of rain and the person who kindles fire) are equally valid in describing the condition of the hypocrites, and the listener is free to construct the similitude with whichever of the two he wishes; it is not for doubt in equivalence. Sayyib (rain or cloud) can mean rain or cloud, and the indefinite form points to a severe type of rain. The sky coming in the definite form (al-samâ) points to the cloud covering the entire horizon, since every layer of the sky is also called 'samâ'.

ومعناه أن قصة المنافقين مشبهة بهاتين القصتين، وأنهما سواء في صحة التشبيه بهما، وأنت مخير في التمثيل بهما أو بأيهما شئت