And when He cursed the concealers and excepted from them the repentant, He mentioned the persistent ones, expressing their concealment with disbelief so that the saying encompasses all disbelief. He said: ﴿Indeed, those who disbelieved﴾ (p-278) meaning: by this concealment and others ﴿and died while they were disbelievers﴾. Al-Harali said: In its implication is the ease of the repentance of the disbelievers and the difficulty of the repentance of the hypocrites, as he explicitly mentioned the repentance of the concealer and passed over in mention the repentance of the disbeliever. Thus, those who disbelieved would repent except for a few, and those who conceal would persist except for a few. For this reason, the exception occurred in the concealer and the specification from the disbeliever. End of quote.

And when death is upon something, it indicates the origin of the nature. The dead disbeliever is inherently created from evil. Glorified and exalted is He, that he is deserving in the essence of the matter of every disgrace for that, not for a reason he has created anew. So whoever finds good, let him praise Allah, and whoever finds other than that, let him blame no one but himself, for He, glorified and exalted is He, is not questioned about what He does. He dropped the conjunction of the reason and expressed about them with the tool of distance, indicating their expulsion. He said: ﴿Those﴾ who are in the utmost degradation ﴿upon them is the curse of Allah﴾ meaning: the expulsion of the King, of whom there is no king besides Him, and His distancing. Then He clarified the cursers in the one before it, saying: ﴿and the angels and all of mankind﴾ meaning: they are deserving of that, and everyone curses the oppressor, and the most oppressive of the oppressors is the disbeliever ﴿abiding therein﴾ meaning: the curse. (p-279) And when the curse indicates punishment, He explicitly stated it, saying: ﴿The punishment will not be lightened for them﴾ due to the elevation of the curse upon them and its encompassing of them. Al-Harali said: He mentioned the description of the punishment by mentioning what has befallen them from the curse to combine for them between two punishments: punishment from the description and punishment from the action, just as it would be for one who faces bliss and pleasure. End of quote.

﴿And they will not be given respite﴾. Al-Harali said: From the respite, which is the anticipated delay, the meaning is that they will not be given any delay from a delayer at all, as they are given delay in the world - rather, the punishment will befall them at the moment of their departure from life, then it will not be lightened for them. Al-Harali said: In it is an implication of a group, meaning: from the sinners among the believers, their punishment is delayed. And in the comparison of the knowledge of recompense with the conditions of the people of the world, they are classified into categories based on their committing of evil. So whoever persists in it, the punishment persists for him, and whoever delays it for a while in his world, the punishment is delayed for him, and whoever increases in it, his punishment increases. And this is because the world is the farm of the Hereafter and that the recompense is according to the description ﴿He will recompense them according to their description. Indeed, He is Wise and Knowing﴾ [Al-An'am: 139]. End of quote.