Imām Ibn al-Jawzī (d. 597 AH / 1201 CE) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. None of them shall escape Allāh, for He will gather them all on the Day of Judgment. This is similar to His saying: "He has encompassed all things in knowledge" (65:12). [Mujāhid]
2. It means to destroy them, as in the verse: "And his fruit (of his garden) was encompassed" (18:42).
3. Nothing they do is hidden from Him.

What is meant "And Allah encompasses the disbelievers"?

Imām Ibn al-Jawzī (d. 597 AH / 1201 CE) summarized the scholars' opinions in his book "Zād al-Masīr":

1. It is the enlightenment they gain from the guiding discourses and wisdom of the Qurʾān.
2. It is the light of their Islām which they manifest outwardly.
3. It is an example for what they gain by outwardly pretending to be Muslim such as the protection of their lives, because it is like a lightning bolt in its duration compared to what lies in store for them in the Hereafter.

What aspect of the hypocrites' condition resembles the "lightning" mentioned in this verse?

Imām Ibn al-Jawzī (d. 597 AH / 1201 CE) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. The threats that the Qurʾān contains. [Ibn ʿAbbās]
2. The calamities that they fear would befall them if the Prophet (ﷺ) and the believers knew about their hypocrisy. [Mujāhid and al-Suddī]
3. What they fear of being called to fight against those they secretly love. [ʿAlī ibn ʿUbayd Allāh]

What aspect of the hypocrites' condition resembles the "thunder" mentioned in this verse?

Imām Ibn al-Jawzī (d. 597 AH / 1201 CE) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Choice: the reader is given the choice between using the first example or the second example for them.
2. Ambiguity: It is used to leave it ambiguous although Allah knows the truth of the matter. It is as if He said, "Their example is like one of these two," similar to the verse "For they are like stones or harder" [Al-Baqarah: 74] It is common for the Arabs to leave things ambiguous where precision is not needed.
3. It means "rather": It is used in the sense of "rather" or "actually". (As if to say, "Their example is like this... in fact, it is like this.") 
4. Categories: It is used to differentiate, meaning that some of them resemble the one who kindled a fire, and some of them resemble the parable of the people of the raincloud. This is similar to the verse: "They said: be Jews or Christians" [Al-Baqarah: 135]. Meaning: one group - namely, the Jews - says, "Be Jews," while the other - the Christians - says "Be Christians."
5. It means "and": This is similar to the verse: "whether you eat from your houses or the houses of your fathers" [An-Nur: 61]. In this case, "or" functions similarly to "and".
6. Expressing doubt on the part of the addressees: According to this interpretation, "or" is an expression of doubt, but on the part of the addressees, not Allah, who is above any doubt. This is similar to the verse: "while it is easier for Him" [Ar-Rum: 37], meaning, the resurrection is easier than the first creation according to what you perceive (not that one is actually easier or harder for Allah).

What meaning is the conjunction "or" (*aw*) intended to give in this verse, comparing this example with the previous one (v. 17)?