rights concerning affairs, benefits, and the like.

He described him as unjust, miserly, and arrogant, as in His words:

“Indeed, Allah does not love anyone who is conceited and boastful.”

“Those who are miserly…” to the end of the verse.

His words:

“We shall brand him on the snout,”

are unrestricted, encompassing branding in the Hereafter and in this world as well. For Allah has given the righteous distinguishing marks, and He has given the wicked distinguishing marks.

The Most High says:

“Their mark is on their faces from the trace of prostration.”

And He says, apparently:

“If We willed, We could show them to you, and you would recognize them by their marks,” to the end of the verse.

He thus made the willing of this, and recognition through marks perceived by sight, conditional upon His will. Yet He swore that they would be recognized by their manner of speech, which consists of sounds perceived by hearing. This indicates that the hypocrites will inevitably be recognized through their voices and speech, in which their manner of speaking becomes apparent. This is clear and evident to those who observe people with discernment concerning speech and other expressions, through the contradictions, obscenity, and other things revealed in them.

As for what is in their hearts becoming apparent on their faces, this may or may not happen. This also indicates that a person’s inner thoughts are revealed more clearly through unguarded utterances than through facial features. For the tongue is the heart’s interpreter, so its disclosure of what the heart conceals is more definite. Moreover, the tongue communicates verbally, whereas the face communicates through its outward state. Speech encompasses the meanings within the heart more fully and extensively than outward appearance does. This is why those who preferred hearing to sight, such as Ibn Qutaybah and others, held that preference.