His words here, “and upon their hearing,” are conjoined to “their hearts,” whereas His words, “and over their eyes is a covering,” form a new, independent clause made up of subject and predicate. Hence the sealing embraces the hearts and hearings, while the covering is confined to the eyes alone. The verse that makes this plain is His saying:
“Have you, then, seen the one who has taken his own desire as his god, whom Allah has led astray knowingly, setting a seal upon his hearing and his heart, and placing over his sight a covering?” (45:23)
You will find, in Sūrat al-Baqarah, the reply to the verse in al-Naḥl, God willing.

Another case of polysemy in a particle is the wāw in His words, “and those firmly grounded in knowledge” (3:7). That wāw may function as a conjunction, in which case those firmly grounded in knowledge would know the interpretation of the ambiguous passages; or it may be resumptive, in which case Allah alone possesses that knowledge. Several contextual clues favour the latter, as Ibn Qudāmah pointed out in Rawdat al-Nāẓir: “The verse contains indications that Allah, exalted is He, is unique in knowing the interpretation of the ambiguous, and that stopping at His words, ‘and none knows its interpretation except Allah,’ is correct both in recitation and in meaning. As for the wording, He censures those who pursue that interpretation; had it been known to those firmly grounded in knowledge, the seeker would have been praised, not blamed. Moreover, their declaration, ‘We believe,’ implies delegation and submission regarding something whose meaning they have not comprehended,” and so forth. You will encounter the remainder and its details, God willing, under Sūrat Āl ʿImrān.

A further example of a particle shared between two meanings is found in His words, “then wipe your faces and your hands with it” (4:43). The preposition min here may denote “partitive” or “the point of origin.” Al-Shāfiʿī and Aḥmad—may Allah have mercy on them—took it in this noble verse as partitive, stipulating a surface of earth whose dust clings to the hand. Mālik and Abū Ḥanīfah—may Allah have mercy on them—understood it as marking the starting point, and therefore did not stipulate that condition.