Those who deny are described for blame, not for clarification. Like saying, 'So-and-so, the wicked and vile, did that.' No! This is a deterrent for the transgressor, the sinful, from his saying, 'A covering has settled upon their hearts,' as rust settles and dominates over it.

This means that he persists in major sins and procrastinates repentance until his heart is sealed, so he does not accept good nor inclines towards it.

And from Al-Hasan: 'Sin after sin until the heart becomes blackened.' It is said: 'The sin has covered him,' and 'it has dominated him.' The covering is like a cloud. It is also said: 'He has fallen asleep in it,' meaning he has become entrenched in it. 'The wine has dominated him' means it has taken him away.

And it was recited with the lam merged into the ra, and with it pronounced clearly. The merging is better. The alif was inclined and the 'No!' was emphasized as a deterrent from the earnings that cover their hearts.

And their being veiled from it is a representation. [Mahamud said: 'Their being veiled from it is a representation... etc.' Ahmad said: 'This, according to the people of the Sunnah, is taken literally as evidence of vision, for Allah, the Exalted, when He specified the wicked with the veil, indicated that the righteous believers are raised above the veil. And there is no meaning to lifting the veil except seeing with the eye. Otherwise, the veil over Allah, the Exalted, without this interpretation is impossible. This is the truth, and there is nothing after the truth except misguidance. And I do not see anyone who denies the vision indicated by the decisive texts of the Book and the Sunnah being granted it. And Allah is the one asked for protection.]

For belittling them [The saying 'a representation for belittling them' is based on the doctrine of the Mu'tazila: that vision of Him is not permissible. The people of the Sunnah hold that it is permissible. In Al-Nasafi: Al-Zajjaj said: 'In the verse is evidence that the believers see their Lord, otherwise the specification would not be beneficial.' And Al-Hasan bin Al-Fadl said: 'Just as He veiled them in this world from His Oneness, He veiled them in the Hereafter from seeing Him.' And Malik bin Anas said: 'When He veiled His enemies so they did not see Him, He manifested Himself to His allies until they saw Him.' And likewise in Al-Khazin. And also in it: Al-Shafi'i said: 'In the verse is an indication that the allies of Allah see Allah, glorified and exalted is He.'] and humiliating them, for no one is permitted to approach kings except for those honored and esteemed by them, and only the lowly and humiliated are veiled from them.

He said: 'When they approach the door of the mighty, they are welcomed... and the people are between those who are welcomed and those who are veiled.' [Ghazwa: they aimed. And it was narrated: they approached, meaning they descended upon him and encountered him. The 'abiyyah' is pride and arrogance. The Prophet, blessings and peace be upon him, said: 'Indeed, Allah has removed from you the pride of ignorance through your fathers.' The people are of two types: a righteous believer and a wretched disbeliever. And the 'rabbah' of a man is his greatness. He says that they enter the doors of the mighty without being prevented by the veil, unlike others who are sometimes welcomed and sometimes veiled.]

From Ibn Abbas, Qatada, and Ibn Abi Mulaykah: veiled from His mercy. And from Ibn Kaysan: from His honor.