وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ ﴿۷﴾ وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ ﴿۸﴾ ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ لَهُ فِي الدُّنْيَا خِزْيٌ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ ﴿۹﴾

﴾7﴿ Wa annas Saa'ata aatiya tul laa raiba feeha wa annal laaha yab'asuman fil quboor
﴾8﴿ Wa minan naasi mai yujaadilu fil laahi bighairi 'ilminw wa laa hudanw wa laa Kitaabim Muneer
﴾9﴿ Saaniya 'itfihee liyudilla 'an sabeelil laahi lahoo fiddun yaa khizyunw wa nuzeequhoo Yawmal Qiyaamati 'azaabal lhareeq

﴾7﴿ And indeed, the Hour is coming—there is no doubt about it—and indeed, Allah will resurrect those who are in the graves
﴾8﴿ And among the people are those who dispute about the oneness of Allah without knowledge, guidance, or an enlightening Book
﴾9﴿ He turns his side arrogantly to mislead others from the path of Allah. For him is disgrace in this world, and We will make him taste the punishment of the blazing Fire on the Day of Resurrection

[8] In this verse, there is a warning against the argumentative behavior of stubborn scholars who dispute the truth.
The phrase jidāl fī-llāh refers to disputing about Allah’s oneness (tawḥīd) and about resurrection and bringing the dead back to life.
ʿIlm refers to intellectual, reason-based potential or natural knowledge.
Hudā refers to transmitted knowledge—guidance received from the rightly guided scholars.
Kitāb munīr refers to the revealed scripture—divine revelation—because of the immense clarity and illumination found in Allah’s Book.
The verse means such a person has none of these three types of evidence: neither rational, nor traditional, nor revealed—yet he still disputes the truth. Even if he is considered a scholar, his argument is baseless.
[9] (ʿIṭfih) refers to one’s side or flank—meaning, he turns away from listening to the truth, showing arrogance and aversion, in order to mislead his followers. This is similar to what is mentioned in Surah Al-Anʿām (26).
The commentator Qurtubī narrates from ʿAbdullāh ibn ʿAbbās (may Allah be pleased with them both) that this refers to every innovation (bidʿah) introduced into the religion.
In (nudhīquhu), there is an indication that the person will actually feel the heat and burning—meaning, this punishment is tangible and not metaphorical or merely intoxicating.
In the last two phrases of the verse, there is both a worldly and an otherworldly warning.