ٱلَّذِينَ يُجَٰدِلُونَ فِىٓ ءَايَٰتِ ٱللَّهِ بِغَيْرِ سُلْطَٰنٍ أَتَىٰهُمْ كَبُرَ مَقْتًا عِندَ ٱللَّهِ وَعِندَ ٱلَّذِينَ ءَامَنُوا۟
"Those who dispute about the signs of God without any proof having come to them… This is a cause of great loathing both with God and with those who believe."
سُلْطَٰن — root س-ل-ط: to prevail, to hold sway. The word is used both in the sense of "authority" and in the sense of "proof" — the lexicographers make the connection thus: a proof is what secures the upper hand in a dispute.
The measure must be recorded, and it is the most important record in the sūra: what is condemned is not disputing but disputing with nothing in hand to stand on. Bi-ghayri sulṭānin atāhum — and the verb atāhum (having come to them): the ground has to have come from outside; it is not something they produced themselves.
مَقْت — root م-ق-ت: the most violent hatred, an anger that reaches disgust. The word had also occurred in the tenth verse: la-maqtu'llāhi akbaru min maqtikum anfusakum — "God's loathing is greater than the loathing you feel for yourselves."
The expression in the tenth verse is worth recording: people's revulsion at themselves is named as a part of the reckoning.
كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ — "Thus does God seal the heart of every arrogant tyrant."
That the sealing is made conditional must be recorded: the sentence does not say "every heart" — it says qalbi mutakabbirin jabbār. That is, the seal comes after two attributes. The word jabbār was treated at Qāf 50/45 and in al-Ḥashr.