وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَكُمْ فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَى عَقِبَيْهِ وَقَالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرَى مَا لَا تَرَوْنَ إِنِّي أَخَافُ اللَّهَ وَاللَّهُ شَدِيدُ الْعِقَابِ ﴿۴۸﴾ إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَؤُلَاءِ دِينُهُمْ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ ﴿۴۹﴾ وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ ﴿۵۰﴾

﴾48﴿ Wa iz zaiyana lahumush shaitaanu a'maalahum wa qaala laa ghaaliba lakumul yawma minan naasi wa innee jaarul lakum falammaa taraaa'atil fi'ataani nakasa 'alaa aqibaihi wa qaala innee bareee'um minkum innee araa maa laa tarawna inneee akhaaful laah; wallaahu shadeedul 'iqaab
﴾49﴿ Iz yaqoolul munaafiqoona wallazeena fee quloobihim maradun gharra haaa'ulaaa'i deenuhum; wa mai yatawakkal 'alal laahi fa innal laaha 'azee zun Hakeem
﴾50﴿ Wa law taraaa iz yatawaf fal lazeena kafarul malaaa'ikatu yadriboona wujoohahum wa adbaarahum wa zooqoo 'azaabal hareeq

﴾48﴿ And when Satan made their deeds seem fair to the disbelievers, and said, There is no one who can overcome you today from among mankind, and indeed I am your helper So when the two groups met, Satan turned back on his heels and said, Indeed, I am separate from you Indeed, I see what you do not see. Indeed, I fear Allah, the Most High, and Allah is severe in punishment
﴾49﴿ When the hypocrites and those in whose hearts there was doubt said, "These have been deceived by their religion And whoever submits himself to Allah, then indeed, Allah is Exalted and Wise
﴾50﴿ And if you could see, when the souls of the disbelievers are taken, the angels strike their faces and their backs, (and say to them) Taste the punishment of the burning Fire

[48] This verse presents five reasons supporting the first claim of the surah. The summary is: On the day of Badr, Iblis encouraged the disbelievers and gave them confidence. But when he saw the angels, he fled, abandoning them. Meanwhile, Allah weakened the disbelievers and granted victory and spoils to the Muslims—so do not dispute over the spoils. According to a narration from Bayhaqī, Iblis appeared in the form of Suraqah ibn Mālik (a chief of a tribe) on the day of Badr. He encouraged Abu Jahl to go to war and held the hand of a polytheist, Hārith ibn Hishām, and entered the battlefield. But when he saw Jibrīl (peace be upon him) descending, he became afraid and fled. This clearly shows that:
– Shayṭān can sometimes take human form and incite people to sin.
– It also proves that Shayṭān sees the angels, although humans do not.
According to a narration from Qatādah, Iblis was truthful when he said “Indeed, I see what you do not see”, but he was lying when he said “Indeed, I fear Allah”.
[49] This verse also serves as a supporting reason for the first claim of the surah.
The key point is:
The hypocrites mocked you (the believers), but Allah turned their mockery into confusion and despair. This is actually a part of the fifth reason mentioned earlier, where it was stated that the disbelievers were deprived of their objective. Here, it further elaborates by mentioning how the expectations of the hypocrites also failed. (الْمُنَافِقُونَ) — refers to the hypocrites of Madinah, who claimed faith outwardly, but in their hearts had complete denial. (وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ) — refers to people who were afflicted with doubt, some of whom came from Makkah or other areas to Badr. These people were also considered disbelievers, since faith is not valid with doubt. (وَمَنْ يَتَوَكَّلْ) — This refers to the true fighters at Badr, who had gone out to face a much larger enemy force. Their action was not due to arrogance or overconfidence, but rather was driven by complete trust in Allah (tawakkul).
[50] In the previous verses, the worldly states of the disbelievers and hypocrites were described. Now, in this verse, there is a warning of punishment at the time of death (naẓ‘) and in Barzakh (the intermediate realm after death). This punishment had already occurred to the polytheists who were killed at Badr. (يَضْرِبُونَ) — The angels striking them on the face and back brings extreme humiliation. That’s why these specific parts are mentioned. Alternatively, it may mean striking from all directions. A similar description appears in verse 27. (عَذَابَ الْحَرِيقِ) — This refers to a burning punishment that scorches both the outer body and the inner self, indicating a complete and consuming torment.