Tafsir of Al Imran 3:94

(Then whoever invents a lie against Allah) means: he who fabricates that by his claim that the prohibition existed upon the prophets and their nations before the revelation of the Torah. "Whoever" (man) refers to those Jews, and it is possible that it is general, in which case they are included primarily. The root of iftira’ (fabrication) is the cutting of leather; it is said: "He cut (fara) the leather, he cuts it (yafrihi), a cutting (faryan)," when he cuts it, and it has been used metaphorically for innovation and invention. The sentence may be an independent commencement (isti’naf), or it may be in a position of being in the accusative case, conjoined to the sentence "Then bring" (fa’tu), so it falls under the command. "Whoever" (man) can be conditional or it can be a relative pronoun, with both its literal wording and its meaning having been taken into account.

(After that) means: after His commanding them with what was mentioned and what results from it of the establishment of the proof and the manifestation of the evidence.

(Then those) means: the fabricators, those distanced from the majesty of proximity,

(are the wrongdoers) against their own selves by committing that which made punishment incumbent upon them. It is said: They are the wrongdoers against their own selves by that act, and against their followers by misleading them because of their persistence in falsehood and their failure to believe in the Messenger of Allah, may Allah the Exalted grant him peace and blessings. The restriction to "after that" is used—even though one deserves the threat of punishment for lying against Allah the Exalted at every time and in every state—to indicate the completeness of the ugliness of the act. It is also said: It is to clarify that one is only taken to task for it after the proof has been established against him; whoever lies regarding that for which he has no proof brought against him is like a child who does not deserve punishment for his lie, though there is room for reflection on this.

Furthermore, the connection of this verse to the one preceding it is that eating is an expenditure of what one loves, but it is upon oneself, and Ali ibn Isa pointed to this. It is also said: Since their disputation regarding the creed of Abraham, peace be upon him, had preceded, and since among the things they denied regarding our Prophet, may Allah the Exalted grant him peace and blessings, was the eating of camel meat—claiming it was contrary to the creed of Abraham—it was appropriate to mention the refutation of their claim immediately following that disputation.