According to this exegete, the expression in the verse describes that no one in the heavens and on earth knows when they will be resurrected from their graves; it also expresses that the hypocrites are unaware of how they have angered their Lord through their evil state, disbelief, doubt and denial, and that they are in a blindness regarding this matter.

إعلاما منه عباده المؤمنين أن المنافقين بإساءتهم إلى أنفسهم في إسخاطهم ربهم بكفرهم وشكهم وتكذيبهم غير شاعرين ولا دارين، ولكنهم على عمياء من أمرهم مقيمون

Zemahşerî addresses two separate issues in this section: first, he states that the harm they cause will only return to themselves and will not reach the Prophet, and he relates that some have interpreted this verse concerning Abu Talib, that he prevented the Quraysh from touching the Prophet but did not believe. In the second part, he explains that the expression 'idrâke ilmihim fi'l-âhirah' in the phrase 'bel yeş'urûn' is said through mockery (tehekküm), and that this actually means the most eloquent rejection of knowledge of the afterlife; he notes that according to the interrogative reading (istifham), the meaning differs.

وقيل : هو أبو طالب لأنه كان ينهى قريشا عن التعرض لرسول الله صلى الله عليه وسلم وينأى عنه ولا يؤمن به

According to this exegete, the expression 'muhadea' (deception) can be explained in two ways: either the hypocrites cannot actually deceive Allah but only deprive themselves of goodness, or according to the view of the majority, the consequence of their deception returns to them in this world, because Allah turns away the harm of their scheming from the believers and directs it toward themselves. Additionally, the text mentions that the hypocrites show faith toward the Prophet while concealing their disbelief.

أنه تعالى يجازيهم على ذلك ويعاقبهم عليه فلا يكونون في الحقيقة خادعين إلا أنفسهم عن الحسن

According to Kurtubî, the hypocrites' attempt to deceive Allah and the believers actually turns against them, because in reality, one who tries to deceive someone who knows the inner truth has only deceived himself. This situation is proof that the hypocrites do not know Allah properly, for if they knew Him, they would know that He cannot be deceived. Additionally, the expression 'wa mâ yeş'urûn' is explained as their not being aware that the consequence of this deception and scheming will return to them.

ودل هذا على أن المنافقين لم يعرفوا الله إذ لو عرفوه لعرفوا أنه لا يخدع وقد تقدم من قوله عليه السلام أنه قال : ( لا تخادع الله فإنه من يخادع الله يخدعه الله ونفسه يخدع لو يشعر

According to this text, the hypocrites, through their disbelief and denial, are actually causing harm to their own souls and angering Allah; however, they are not aware of this and think they are deceiving Allah and the believers. The hypocrite's 'deception' is showing on his tongue something different from what he believes through dissimulation (taqiyya); this stems from fear of life, blood and property. In reality, this deception ultimately returns to his own soul, because it drives it toward punishment and wrath.

لا تمتنع العرب أن تسمي من أعطى بلسانه غير الذي في ضميره تقية لينجو مما هو له خائف مخادعا

According to Beydâvî, the expression of the hypocrites 'deceiving Allah and the believers' cannot be taken in its literal sense, because nothing is hidden from Allah and they did not intend to deceive Allah anyway. Therefore, the expression either means the deception of the Messenger through the omission of the indirect object (mudâf hazf), or treating the Messenger is equivalent to treating Allah; or the hypocrites' showing faith and concealing disbelief is likened to Allah applying Islamic rulings to them, appearing as a mutual deception. Additionally, in the expression 'wa mâ yahdeûn illâ enfüsehüm', it is stated that at the end of the circle of deception it returns to themselves, that they deceive their own souls.

وخداعهم مع الله ليس على ظاهره لأنه لا تخفى عليه خافية، ولأنهم لم يقصدوا خديعته. بل المراد إما مخادعة رسوله على حذف المضاف، أو على أن معاملة الرسول معاملة الله من حيث إنه خليفته