Tafsir for verses: 7:44, 7:45
وَنَادَىٰٓ أَصۡحَٰبُ ٱلۡجَنَّةِ أَصۡحَٰبَ ٱلنَّارِ أَن قَدۡ وَجَدۡنَا مَا وَعَدَنَا رَبُّنَا حَقّٗا فَهَلۡ وَجَدتُّم مَّا وَعَدَ رَبُّكُمۡ حَقّٗاۖ قَالُواْ نَعَمۡۚ فَأَذَّنَ مُؤَذِّنُۢ بَيۡنَهُمۡ أَن لَّعۡنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ ٤٤ ﴿44﴾ ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَهَا عِوَجٗا وَهُم بِٱلۡأٓخِرَةِ كَٰفِرُونَ ٤٥ ﴿45﴾
44The inmates of Paradise will call out to the inmates of the Fire: “We have found true what our Lord had promised to us. Have you, too, found true what your Lord had promised?” They will say, “Yes.” Then, an announcer between them will call out, “The curse of Allah is on the wrongdoers 45who used to turn themselves away from the way of Allah, seeking to make it crooked, while they were the deniers of the Hereafter.”
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Commentary

'That' in 'that we have found' can be understood as either a light form of the heavy one or as an explanatory one, like the previous one mentioned. Likewise, 'the curse of Allah is upon the wrongdoers.' They said this to them out of joy for their state, and gloating over the people of the Fire, and to increase their grief, so that its narration would be a kindness to those who hear it. Similarly, the call of the muezzin among them: 'The curse of Allah is upon the wrongdoers.' And it is an angel whom Allah commands, so he calls out among them a call that the people of Paradise and the people of the Fire can hear. And it has been recited: 'That the curse of Allah' with emphasis and in the accusative. Al-A'mash read: 'Indeed, the curse of Allah' with a kasra on 'indeed' intending the saying, or by making 'fa'adhdhana' follow the pattern of 'qala.' If you say: Why was it not said: 'What did your Lord promise you?' as it was said: 'What did He promise us?' Ahmad said: One might say: If the object had been mentioned as it was in the first, and it was said: 'Did you find what your Lord promised you to be true?' the action would also be unrestricted in terms of what was promised, because it was not mentioned. It would encompass everything that exists from resurrection, reckoning, and punishment, which includes the regret over the delights of the people of Paradise. This is not specific to the omission of the object that applies to the promised ones. The correct view is that its omission is brevity and alleviation, and it is sufficient by the first. And Allah knows best. Our Lord? I say: The omission of that is a relief indicating our promise. And one might say: It is unrestricted to encompass all that Allah promised of resurrection, reckoning, reward, punishment, and all conditions of the Day of Resurrection, because they were all disbelievers in that, and because all that was promised was something that distressed them, and the delights of the people of Paradise are nothing but punishment for them, so it was unrestricted for that reason.

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Al-ZamakhshariAbū al-Qāsim Maḥmūd ibn ʿUmar al-Zamakhsharī
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