أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَئِكَ هُمُ الْغَافِلُونَ ﴿۱۰۸﴾ لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ ﴿۱۰۹﴾ ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ ﴿۱۱۰﴾ يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّى كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ ﴿۱۱۱﴾

﴾108﴿ Ulaaa'ikal lazeena taba'al laahu 'alaa quloobihim wa sam'ihim wa absaarihim wa ulaaa'ika humul ghaafiloon
﴾109﴿ Laa jarama annnahum fil Aakhirati humul khasiroon
﴾110﴿ Summa inna Rabbaka lillazeena haajaroo mim ba'dimaa futinoo summma jaahadoo wa sabaroo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem
﴾111﴿ Yawma taatee kullu nafsin tujaadilu 'an nafsihaa wa tuwaffaa kullu nafsim maa 'amilat wa hum laa yuzlamoon

﴾108﴿ They are the people upon whose hearts, ears, and eyes Allah has set a seal, and they are the heedless ones
﴾109﴿ But indeed, your Lord—for those who emigrated after being persecuted, then strove and were patient—indeed, your Lord, after all this, is Forgiving and Merciful
﴾110﴿ Indeed, your Lord is for those who emigrated after they were oppressed, then they strove and were patient. Surely, your Lord, after these deeds, is Forgiving and Merciful
﴾111﴿ The Day when every soul will strive to save itself from punishment, and every soul will be fully compensated for what it has done, and they will not be wronged

[108] This verse presents the worldly consequence of the previous evils mentioned.
The phrase "طَبَعَ" (sealed) and "عَشَاوَةً" (blindness, veiling) refer to a heavy covering over their sight and insight, indicating that their hearts and eyes are blocked from perceiving the truth.
Thus, two attributes of the deniers are highlighted in this verse:
1. The sealing of the heart (preventing understanding).
2. Blindness of perception (preventing recognition of truth).
These are a result of their own rejection and persistence in falsehood.
[109] This verse presents the result of the previous actions in the Hereafter.
In it, one attribute of the deniers is mentioned: that they are the losers—meaning, they have lost their souls, their reward, and their eternal success.
This is the ultimate consequence of their disbelief and turning away from truth in the worldly life.
[110] The connection between this verse and the topic of coercion (إكراه) is that it presents the solution for escaping coercion by disbelievers—and that solution is Hijrah (migration).
This verse serves as an encouragement to migrate for the sake of preserving faith.
The word "(فُتِنُوا)" refers here to being coerced into disbelief or pressured away from the religion.
The verse also points out that after migrating, two things become necessary:
1. Jihād in the path of Allah
2. Ṣabr (patience) in trials
The phrase "(مِنْ بَعْدِهَا)"—"after it"—the pronoun refers, by interpretation, to the two qualities: Jihād and Ṣabr.
[111] This verse contains a warning about the Hereafter (تخویف اُخروی) directed at those who deny the truth and abandon Hijrah (migration).
The phrase "(تُجَادِلُ عَنْ نَفْسِهَا)" ("argues on behalf of itself") refers to the time when the person tries to present excuses to defend themselves.
As for the verse "(وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ)" (Surah Al-Mursalat, verse 36), it refers to a different stage—when no permission is granted for any excuse to be made.
Therefore, there is no contradiction between the two verses.
The phrase "(عَنْ نَفْسِهَا)" indicates that no one else—not a father, son, brother, or anyone else—will argue on that person’s behalf.
Seeing no help or support, the person attempts to defend themselves alone, which further emphasizes their isolation and regret.