whoever earns evil and his sins beset him on every side...

whoever earns evil and his sins beset him on every side, these are the inmates of the Fire; in it they shall abide (81). And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide (82) Commentary The context shows that the unbelievers, and especially those of Medina, thought that the Jews were the likeliest people to help and support the Apostle of Allah at his advent.

The pagan tribes of Aws and Khazraj lived with the Jews of Medina, and they knew that the latter followed a divine religion and a revealed book. Thus it was not too much to expect them to believe in the latest in the series of divine religions and books. This was the basis of their hope that the Jews would accept the Apostle of Allah as the true prophet, and would strengthen the cause of religion, and actively participate in the propagation of truth.

But no sooner did the Prophet migrate to Medina than the Jews showed their latent hostility. The hope was shattered and the expectation turned to disappointment. That is why Allah addresses the believers, saying: “Do you then hope that they would believe in you?” Concealment of truth and alteration of divine words was their deep-rooted life-pattern. Why wonder if they go back on what they used to say before the advent of Islam? Qur’an: Do you then hope . . .

and they know this: The speech is now addressed to the Prophet and the believers, referring to the Jews in third person. This same style was used in the preceding story of the Cow, because the Jews had omitted the event from the Torah. These verses continue that mode of address because it exposes their habit of altering and manipulating the divine book. Qur’an: And when they meet those who believe . . .

and what they proclaim: The two conditional clauses, “when they meet those who believe” and “when they are alone one with another” are not in opposition to each other - as were the clauses in the verse: And when they meet those who believe, they say: “We believe”; and when they are alone with their Satans, they say: “Surely we are with you, we were only mocking (2 :14) .

Here the two clauses simply describe two instances of the Jews' trans­gressions and ignorance: First: They indulge in hypocrisy, showing that they have accepted Islam, and trying in this way to protect themselves from trouble, ridicule and even death.