Bukhari

Hadith Commentary:
These were a few hypocrites who shirked from jihad; the web of their deceit and trickery was exposed.
How many such people exist even today—how many neglectful of prayer (salah) are there who, instead of feeling ashamed of their actions, perversely try to prove themselves better than those who pray?
How many innovators and polytheists are there who claim superiority over the people of tawhid (monotheism)?
All such people are encompassed by the meaning of this verse.

Hadith Commentary:
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The first hadith is narrated from Abu Sa'id al-Khudri (radi Allahu anhu). According to its implications, this verse was revealed concerning the hypocrites, whereas from the hadith narrated by Ibn Abbas (radi Allahu anhu), it is understood that the context of revelation (shan al-nuzul) of this verse pertains to the conduct of the Jews of Madinah. Although, in terms of the coherence of the subject matter, the narration of Ibn Abbas (radi Allahu anhu) appears to be more weighty, because even before this verse, the misdeeds of the Jews are being discussed. However, in this subject, not only the hypocrites but even the Muslims themselves can be included—meaning, whoever desires such fame that he is a great sincere person, trustworthy, self-sacrificing, devoted servant of the people, or a scholar of religion, or seeks fame for any of these qualities, while in reality the matter is not so, or if someone has put in only a little effort in a good deed but desires much more fame and renown than is due, then his fate will be the same as mentioned in the verse.

➋
In any case, although the noble verse is specific in terms of its revelation, the generality of its wording includes every person who does a good deed and then, boasting and arrogantly, expresses joy over it, and also likes that people praise him for deeds he has not done. However, the statement of Ibn Abbas (radi Allahu anhu) is that this verse is specific only to the People of the Book; this can be considered his particular stance, which is contrary to the position of the majority.
And Allah knows best.

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) did not state that Laylat al-Qadr is definitely on the twenty-seventh night. However, the specific sign that the Messenger of Allah (sallallahu alayhi wa sallam) mentioned was, according to the experience and observation of Ubayy ibn Ka'b (radi Allahu anhu), generally found on the morning following the twenty-seventh night. Therefore, he stated with complete certainty and conviction that Laylat al-Qadr is definitely on the twenty-seventh night. Some other Companions (radi Allahu anhum ajma'in), based on their own vision and observation, said the same regarding the twenty-first or twenty-third night. For example, Abdullah ibn Unais (radi Allahu anhu) used to come to the Prophet's Mosque for worship only on the twenty-third night.