His saying, exalted and majestic is He: "And who is more unjust than one who invents a lie against Allah? Those are presented before their Lord, and the witnesses will say: 'These are the ones who lied against their Lord.' Indeed, the curse of Allah is upon the wrongdoers." "Those who hinder [others] from the path of Allah and seek to make it crooked, while they are disbelievers in the Hereafter." "Those will not be able to escape [from Allah] on earth, and they will have no protectors besides Allah. Their punishment will be doubled; they could not hear and they could not see."

His saying: "And who" is an interrogative with the meaning of affirmation. It is as if he said: No one is more unjust than one who invents a lie. The intended meaning of "who" is the disbelievers who call upon another god besides Allah and fabricate lies without any basis. His saying: "Those are presented before their Lord" is an expression of their disgrace and exposure for their shame. Otherwise, every human is presented before Allah on the Day of Resurrection.

And His saying: "And the witnesses will say," a group said: It refers to the witnesses among the prophets and angels. Then comes His saying: "These are the ones who lied against their Lord" as a report about them and a testimony against them. Another group said: The witnesses mean all of creation, and in that is an exposure of them. It has been narrated in this regard: "No one will be disgraced on the Day of Resurrection except those who will be known by all who witness the gathering." Then comes His saying: "These" - according to this interpretation - is an inquiry about them and a confirmation of them, as you would say if you saw a criminal who had been punished: This is the one who did such and such, even if you already knew that. It is possible to report about them. And His saying: "Indeed, the curse" is an opening of speech, and "the curse" means distancing. And those who are described as wrongdoers may be understood as: They are the ones who hinder others. It is possible that "hinder" is understood as transitive, meaning: they hinder people and prevent them from the path of Allah. It is also possible that it is understood as intransitive, meaning: they hinder themselves, that is, they turn away. And the path of Allah is His legislation. And "seek to make it crooked" means: they seek for it as you say: I sought good or evil for you, meaning I desired for you. And "crooked" - in this context - is a verbal noun: and it is possible that the meaning is: they seek the path in a crooked manner, meaning they do not find guidance at all. So "crooked" - in this context - is a source in the position of a state, and "crookedness" is deviation and inclination that leads to corruption. And he repeated his saying: They are, for the purpose of emphasis, and it is a sentence in the position of the news of the first subject: And this is not a place for separation, because separation only occurs between two known things, or a known and an indefinite thing that approaches the known, because it separates what is after it as a description or news and clarifies it for the news. And "unable to escape" means: they are unable to be overpowered. The mention of the earth is specified because the actions and enjoyment of the son of Adam are only in it, and it is his limit; he cannot escape from it. And His saying: "And they will have no protectors besides Allah" has two possible meanings: One of them is that He negated that they have a protector or helper, whoever it may be.

The second: that he intends by his saying to describe the idols and deities as not being true allies, even if they believe that they are allies.

Then he informed that their punishment will be doubled for them on the Day of Resurrection, meaning it will be intensified until it becomes twice what it was. The doubling is an action that is new and not a description.

And his saying: ﴿They were not able to hear, nor could they see﴾ has five possible interpretations:

The first: that he describes these disbelievers with this attribute in the sense that Allah has sealed their hearts with that, so they do not hear a hearing from which they benefit, nor do they see in that way.

The second: that he described them with that due to their hatred for the Prophet, blessings and peace be upon him, so they cannot bring themselves to listen to him or look at him. This is similar to the case of Tufail ibn Amr, who stuffed his ears with cotton, and the rejection of Quraysh at the time of Hudaybiyyah to hear what was conveyed to them from the words of the Messenger of Allah, blessings and peace be upon him, until their elders turned them away from that.

The third: that he described the idols and deities, which he negated - according to the previous interpretation - from being allies.

And "what" in these interpretations is negating.

The fourth: that the meaning is: their punishment will be doubled based on what they were: by omitting the preposition, and "what" would be a source, and this is a statement that is somewhat strained. This was said by Al-Farra', and he associated it with his saying: I will reward you for what you have done to me.

The fifth: that "what" is a circumstantial particle, meaning their punishment will be doubled for the duration of their ability to hear and see, and the Shari'ah has informed that they will never die in it, so the punishment is therefore continuous forever.

And hearing was mentioned before sight in this verse because the sense of hearing is more noble than the sense of sight, as it is upon it that the knowledge of the meanings of names is built in children, and it is sufficient in most understood matters without sight, among other things.