And when he narrated this argument, and the mockery and misguidance, and described them with what necessitates disgrace, he said - adding to what you can understand: So they were by that the most unjust of the unjust: ﴿And who is more unjust﴾ than them - a question for the purpose of confirmation. However, he made it clear for the purpose of alerting to the description that necessitates denial of whoever doubts that they are the most unjust. So He, the Exalted, said: ﴿From whom was reminded﴾ meaning from any reminder it was, 'by His signs' meaning the signs of ﴿His Lord﴾ who is gracious to him by them; Al-Asbahani said: And this is from the most eloquent of confirmations that a man should be stopped at what there is no answer to except that which his opponent wants.

And when the reminder was a cause for acceptance, they turned away from it. So He, the Exalted, said: ﴿So he turned away from it﴾ leaving what he knows of those wondrous signs and what that [grace -] necessitates of gratitude ﴿And he forgot what his hands had sent forth﴾ of the corruption which he is aware of - if he had directed his mind to think about what benefits him - that wisdom necessitates recompense for it. And he singled out the pronoun in all of this on the wording of 'from' indicating that whoever did like this - even if he is one - was like this. And it is better to say: When they had asked the Jews about him, blessings and peace be upon him and his family, as it was indicated at ﴿And they ask you about the spirit﴾ [Al-Isra: 85], they commanded them to ask him about what they made a sign of his truthfulness. So that did not affect them, and they continued after being informed of the truth in denial. He explained their condition by following with 'fa', so the meaning was: Who is more unjust than them, because they were reminded and turned away and forgot what they believed to be a proof of truth, and that there is no argument after it. And there will come more clarification regarding the position of 'fa' at the end of the prostration. And attributing the action of turning away and what follows it to them is a reality of what they have of [earning just as attributing the making and what follows it to Allah is a reality of what He has of -] creation.

And when it was as if it was said: What is wrong with them that they have done that? Does anyone not know the ugliness of this? It was said: "Indeed, We have made" by virtue of Our power to blind the insights and the sights "upon their hearts." This gathered a return to the style of "And they have taken My signs" [Al-Kahf: 56] because it indicates the blame of everyone. "Akinna" means coverings that are elevated over them, indicating by the context of greatness that it does not allow anything good to reach them. They do not perceive anything of Our signs, and by mentioning the pronoun, it indicates that what is meant by the signs is the Qur'an. So He, the Most High, said: "That" meaning the dislike of "their understanding it" meaning their understanding it. "And in their ears is a deafness" meaning a heaviness; they do not hear the true hearing, nor do they comprehend the true comprehension. "And if you call them" meaning repeat your calling to them at all times "to guidance" to save them with what you have of eagerness for that and diligence, "they will not be guided" meaning all of them due to your calling. "If" meaning if you call them "ever" because the One who has complete greatness - and when He expresses Himself with His pronoun, it is in its reality - has judged them to be misguided, meaning that the calling alone will not guide most of them, but it must be accompanied by the sword, as we will command you with it, so you cut off heads, and others will be humiliated. It may be meant that whoever is thus obstinate in this manner is eternally wretched. And He negated at the end of this verse the action from the servants and affirmed it for them at the beginning of it. We rarely find in the Qur'an a verse that attributes the action to them except that another verse accompanies it affirming it for Allah and negating it from them, as a trial from Allah for His servants to distinguish the firm - who attributes to the accountable the beneficial gain due to the effect of accountability - and for Allah is the beneficial creation because He, glorified is He, has no partner in creation or otherwise - from the errant who speaks of compulsion or delegation.