أَفَمَنْ يَتَّقِي بِوَجْهِهِ سُوءَ الْعَذَابِ يَوْمَ الْقِيَامَةِ وَقِيلَ لِلظَّالِمِينَ ذُوقُوا مَا كُنْتُمْ تَكْسِبُونَ ﴿۲۴﴾ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ ﴿۲۵﴾ فَأَذَاقَهُمُ اللَّهُ الْخِزْيَ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ ﴿۲۶﴾ وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ ﴿۲۷﴾

﴾24﴿ Afamai yattaqee biwaj hihee sooo'al 'azaabi Yawmal Qiyaamah; wa qeela lizzaali meena zooqoo maa kuntum taksiboon
﴾25﴿ Kazzabal lazeena min qablihim fa ataahumul 'azaabu min haisu laa yash'uroon
﴾26﴿ Fa azaaqahumul laahul khizya fil hayaatid dunyaa wa la'azaabul Aakhirati akbar; law kaanoo ya'lamoon
﴾27﴿ Wa laqad darabnaa linnaasi fee haazal Qur-aani min kulli masalil la'allahum yatazakkaroon

﴾24﴿ Is the one who shields himself with his own face from the worst of punishment on the Day of Judgment (equal to the righteous), And it will be said to the wrongdoers, Taste the recompense for what you used to do
﴾25﴿ Those before them denied the truth, and then the punishment came upon them from where they did not expect
﴾26﴿ So Allah made them taste disgrace in the life of this world, and surely the punishment of the Hereafter is greater, if only they knew
﴾27﴿ And surely, We have explained in this Quran every kind of lesson for the people so that they may take heed

[24] This verse is a warning to the deniers, coming after the description of the believers. It presents a contrast, but omits the second side (i.e., the state of the believers) for emphasis.
(بِوَجْهِهِ) — This means he will be thrown into Hell on his face, with his hands bound, and will attempt to shield himself from the punishment with his face—but he will not be able to save himself, and he has no other means to repel the torment. This method offers no benefit.
There is also another interpretation: that wajhihi refers to his worldly honor and status—i.e., he tries to save himself in the Hereafter with his worldly dignity and nobility, and opposes the Qur’an out of arrogance. But that worldly prestige cannot save him from punishment.
[25,26] This is a worldly warning by mentioning the condition of past deniers.
[27,28] In these verses, there is encouragement toward the Qur’an as a means of salvation from the punishments of this world and the Hereafter, which were mentioned in the previous verses.
(غَيْرَ ذِي عِوَجٍ) — This means the Qur’an contains no deviation. The word ‘iwaj with a kasrah under the ‘Ayn is used for intellectual matters such as doubts, suspicions, and objections. With a fatḥah above the ‘Ayn, it is used for physical distortions. Here, the intended meaning is that the Qur’an is free from any intellectual deviation—there are no doubts, contradictions, or falsehoods in it.