وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ ﴿۲۲۶﴾ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ ﴿۲۲۷﴾

﴾226﴿ Wa annahum yaqooloona ma laa yaf'aloon
﴾227﴿ Illal lazeena aamanoo wa 'amilus saalihaati wa zakarul laaha kaseeranw wantasaroo min ba'di maa zulimoo; wa saya'lamul lazeena zalamooo aiya munqalabiny yanqaliboon

﴾226﴿ And indeed, they say what they do not do
﴾227﴿ Except for those who have believed, done righteous deeds, remembered Allah often, and defended themselves after being wronged. And those who have wronged will soon know to which return they will be returned

[226] This is the third method of response—that the words and actions of poets are inconsistent.
They recite poetry expressing love for the Prophet, yet their character and appearance contradict that love.
They encourage others to perform good deeds, generosity, and so on, but do not act upon those words themselves.
In contrast, the words and actions of this Prophet and his companions are completely aligned and consistent.
[227] Since there are among the poets true believers as well—such as Ḥassān ibn Thābit (may Allah be pleased with him) and others among the noble Companions—this is why an exception is made for them, and four qualities are mentioned: faith, righteous action, frequent remembrance (of Allah), and taking a stand in defense or retaliation.
That is, their poetry encourages faith and good deeds, contains praise and glorification of Allah the Exalted, and when the disbelieving poets satirize the Prophet (May Allah bless him and give him peace), Muslims, or Islam, these believing poets respond with poetry in defense.
This is also considered a form of jihad with the tongue, for it is well known that a wound from an arrow may heal, but the wound from the tongue remains.
At the end of the surah, there is a severe warning for the unjust poets and other deniers.
In (sa-yaʿlamū), there is a threat.
In (alladhīna ẓalamū), there is generalization.
In (ayy), there is ambiguity.
In (munqalab), there is an indication that their joy and satisfaction will turn to sorrow, since the word marjiʿ (return) often refers to returning to the original state, while munqalab implies returning to a bad state.
The word (yanqalibūn) hints at a constantly renewing deterioration, where their condition will be continually transformed into fresh forms of corruption and ruin.